Swami Rajarshi Muni's Birthday Discourse

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Swami Rajarshi Muni's Birthday Discourse

Mar 02, 2017

Birthday Discourse - February 11th, 2017

Swami Rajarshi Muni

Preksha Vishvabharati, Koba Circle, Gandhinagar

 

God has mercifully given us a human body in our present birth, but have you ever considered what we should do to make this human birth meaningful? Is this body to be utilized as an instrument for pleasures and enjoyments, or is it to be utilized for the purpose of elevating the soul? Without a doubt, utilizing one’s life for pleasures and enjoyments is a misuse of the human body, whereas utilizing it as an instrument of dharma and worship is a laudable thing. This is exactly what Scripture also says, namely, that the human body is an instrument for practicing dharma. Scripture further says that a human being is one who seeks to raise himself higher, not one who takes himself to his fall.

 

In reality, our Soul separates from the Paramatma or Supreme Soul and comes into this phenomenal world as Jiva or embodied soul, and with what one may therefore call the “Jiva feeling”. Thereafter he gets ensnared in the web of karma due to ignorance, creates bonds with other Jivas, and begins to experience enjoyments and pleasures. Thus, passing his life through a web of relationships with family and society and his surrounding environment, circumstances and conditions, he goes on forgetting the root goal of human life. After this begins that Jiva’s cycle of coming and going in this phenomenal world. To escape from this vicious cycle he has got to destroy his deluded feeling of ‘embodied-ness’or what we have called Jiva bhava or jiva-feeling  and realize his true identity as Soul.

 

Forgetting one’s jiva-feeling or Jiva-bhava and realizing oneself as Soul is not an easy task; it is difficult. But there is no need to allow that to be a cause for helplessness or belief that it is all a matter of destiny and therefore all one can to do is to sit helplessly by.  Instead, one should shake away helplessness and enthusiastically and determinedly make effort to realize the self as a way of fruitfully utilizing the boon of human life received from the Almighty.  Effort is the best key to reach life’s goals.

 

The aim is not achieved if one embarks on effort without properly understanding effort and the types of effort.  So, let us first understand what the Scriptures have recognized as effort. Sankhya Darshan defines effort in this way: To effect the complete annihilation of the three types of suffering – adhyatmik, Adhibhautik and adhidaivik – that is, caused by spiritual, earthly and divine or natural causes – that is effort. These three sufferings are great sufferings; they are inauspicious and the discriminating person should make the effort to rid himself of them.

 

Now, let us understand this matter of effort according to its types. The effort to realize what we have called Atma-bhava or Soul-feeling or Soul-awareness, one must undertake three types of effort distinguished by their stages. These are: the initial stage effort to becoming quality sensitive, that is, develop sensitivity or receptivity to good qualities; secondly, the effort to gain a Sadguru; and thirdly, the effort to practice sadhana as directed by the Sadguru.  

 

So, as mentioned above, firstly, every human being must make the effort to cultivate good qualities and develop a sāttvic or pure nature. Only a person of good qualities or virtues can develop a pure nature. Only one such can be called a truly cultivated person. A person with bad qualities or traits can never be called well-cultivated or well-bred. It is said in the Aryadharma Niti Sashtra: “A person lacking in good qualities can never be certified as a person of good breeding; consider one, though lowly born but having good qualities, to be born of higher lineage.”

 

Now, let us understand the good qualities which a human being should cultivate. It is said in Bhartruhari’s Niti Shatak: “To have the desire for association with good people; to have interest in the good qualities of others, to display humility before Gurus, to cultivate the habit for study, to have love only for one’s own wife, to have fear of public condemnation, to cultivate devotion towards Shiva, to cultivate the strength for self-restraint, to abandon association with evil people - salutations to one who can cultivate these spotless qualities.” (Sloka 62)

 

Yogis have advised the practice of yam-niyam for cultivating good qualities. This practice is not a matter of merely reading some books but one of bringing yam-niyam into one’s conduct. Sage Patanjali has advised five yams and five niyams. The yams include non-violence, truthfulness, non-attachment, non-acquisitiveness, and celibacy; the niyams include inner and outer purity, contentment, austerity, self-study, and devotion to God. The cultivation of these ten good qualities is considered necessary for the yoga practitioner.

 

In the Padma Puran it is said: “The human being should particularly practice non-violence, non-stealing, celibacy, austerity, compassion, and contentment.” (Swarga Khanda 3, Chapter 51, Sloka 23). In the Ling Puran also it is said: “These are the five supreme vows for ascetics: non-stealing, celibacy, non-avarice, sacrifice and non-violence.” If any human can attain all these qualities he can surely become a truly well-endowed person.

 

It is not necessary that one must have a human-bodied Guru to become receptive to acceptance of virtues. Good qualities and virtues can be learned even from birds and animals and even gross matter. In this connection, the example of Sage Atri’s eldest son  Dattatreya Avadhut  is well known.  He carefully observed 24 living beings and objects and recognized qualities in each, seeing much that was worthy of abandoning, and himself abandoning much that he considered undesirable in himself.  In this way, without the help of any human Guru but through his own discrimination and effort, he became a treasure house of virtues and attained the position of a gyani

 

The living beings and materials he had observed are: prithvi the earth, prana vayu the life-force, akash the sky,  jala, the water, agni the fire, Chandra, the moon, Surya the Sun,  the dove, the python, samudra the sea, the moth, the wasp, the bee, the honey-hunter,  the elephant, the deer, the fish, Pingala, a child, the lapwing,  the maiden, the arrow-maker, the snake, the spider, and the maggot. 

 

The qualities he imbibed from each are chronologically these: From Prithvi, the earth, forgiveness; from pran vayu the life force, non-attachment and balance;  from Akash the sky, universally pure all-pervasiveness; from Agni the fire, lustrousness and self-illumination; from Chandra the moon, the condition of non-distortion; from Surya the Sun, impartial generosity and the Soul’s feeling of  image and reflection; from the dove, the lesson that attachment to woman etc objects is the root of suffering;  from Samudra the sea, eternal freshness; from the moth, sacrifice of deluded attachment to objects; from the wasp, living without inconveniencing anyone else and sacrifice of greed; from the honey-bee, non-acquisitiveness; from the honey-collector, protection of one’s svadharma or ordained function; from the elephant, disassociation with female; from the deer, the harm of excess love for music; from the fish, sacrifice of material accumulation and greed; from Pingala, that abandonment of hope is the highest joy; from the child, impenetrable universality; from the lapwing, that accumulation is the root of suffering;  from the maiden, the necessity of seclusion; from the arrow-maker, the concentration of consciousness;  from the snake, the lesson of not building a home; from the spider, creation; from the maggot the importance of dhyan, meditation. One who can attain all these qualities can be said to be truly well-endowed with virtues.

 

Dattatraya made the effort to imbibe qualities from the aforementioned Gurus. Now let us gain some understanding of the next and second stage of effort. The effort to gain a Sadguru is the effort of this second stage. The virtues and qualities which are acquired in the first stage, should be firmly established in this second stage. One who guides and assists in firmly implanting these qualities is called a Sadguru. It is said in the Vidhyeshvar Samhita of the Shiv Puran: “One who firmly implants virtuous qualities in his disciple is called a Guru.” It is said in the Srimad Bhagavat (Skanda 11, Chapter 22, sloka 10): “Endowed with ignorance since eternal time, man cannot gain self-realization by his own effort; therefore, it is necessary for him to acquire gyan from some tattva-knowing Guru.”  

 

In Kularnav  Tantra, 13, Bhagavan Shiv speaks to Parvatiji about who may be called a tattva-knowing Guru in these terms: One who knows the essence of the thirty-six tattvas/elements determined by the Agam Sashtras from Shiv to Prithvi the earth is called the Param or Supreme Guru. One who has experienced the oneness of Pinda the subtle body and Brahmand, the cosmos, and knows the numbers of channels and bones and hair present in the body should be considered Guru, none else. One who knows the procedure and practice of the Padmasan etc. eighty-four asans and properly and in essence knows yama etc. all the eight limbs of yoga, know that far-seeing Purush to be Param or supreme Guru. One who knows the procedure and practice of Mahamudra, Nabhomudra, or Khechari Mudra,  the three bandhas, Mulabandha, Uddiyan Bandha and Jalandhar  Bandha, is called Param or Supreme Guru. One who experiences mantra chaitanya through the bandhan procedure of yoni mudra gains the true knowledge of yantra and mantra  and is called Guru.  One who knows how to successfully activate the Jivarupa (embodied) kundalini in the seven petalled lotuses or chakras from the Muladhar to Brahmrandhra is a Guru.

 

There is a reference in these words to the Khechri Mudra. I consider it necessary to impart some special information about that mudra. Khechari Vidya, the science of the Khechari,  has been described in detail in the second chapter of the Yogakindali Upanishad.  According to that, the yogi can destroy disease, old age and death and become immortal by the practice of the Khechari Mudra. This is called Divya or Divine Yoga. One who knows this Divya Yoga or the Khechari is considered to be like Shiva, who is the highest Guru. It has been advised that one should search the whole earth in order to find such a Guru.  It has been said, “One desiring to gain the gyan of khechari vidya should search throughout the earth and find such a Guru and receive vidya from him. One from whom such vidya is received must be considered the same as Shiva and accepted as Guru and practice yoga as he instructs.”

 

Keeping such a Guru in view, the Kularnav Tantra also states:Guru is verily Sada-Shiv himself, which is the truth. Let that not be doubted. If Guru is not Shiva-rupa, how can he confer bhukti and mukti at the same time?It is said in the Yagyavaibhav Khand of the Sut Samhita thatOne who has mercy and grants darshan of the Supreme Non-duality, he is Transcendental Shiva himself, Guru of Gurus; there is no doubt in that.

 

It is said in the Vidyeshvar Samhita of the Shiv Puran that: “It should be understood that the transcendental Shiv beyond the Gunas himself is present in the Guru.”

 

This discussion should be sufficient for understanding the nature of the Guru that human effort should be directed to securing.

 

Now, let us assume that one has  gained a Siddha Guru, but that does not automatically  and by itself guarantee the disciple’s salvation. The disciple’s progress is not possible if, after gaining a Sadguru, he fails to do sadhana according to his guidance. Accordingly, the third type of effort, that is, the effort to do sadhana according to the Guru’s guidance, is considered essential. In the Bhagavad Gita, Bhagvan Krishna has said:

 

“Let man take himself to his own salvation by his own effort, not to his fall; man himself becomes his own Atma’s friend or its foe.”

 

Sadguru does want to shower grace equally on all disciples but not every disciple is capable of receive Guru’s grace equally. The fault does not lie in the Guru but in the disciple’s lack of qualification or worthiness. A worthy disciple can nicely imbibe Guru’s grace in an excellent way. To become worthy, a disciple should firstly imbibe good qualities and try to become virtuous in his conduct. The disciple who cannot do this, cannot become worthy. The Sadguru first tests those coming to him for guidance for their worthiness and imparts guidance to each only according to his worthiness or qualification. This can be more clearly understood through the following example.

 

Three disciples sought out a Siddha Sadguru  for the purpose of learning sadhana.  The Guru decided to test each one’s worthiness. The next morning, he had a donkey brought into the open compound of the ashram. Then, he sent for all the three disciples and told them: “Disciples, I will impart you my first teaching today. I will not do that by myself saying anything to you; instead, I want to teach you through this donkey freely roaming in the ashram compound. Accordingly, let each of you imbibe whatever teaching this donkey imparts. He will teach you till lunchtime.” With these words, the Guru retired to his hut of leaves and straw.

 

Now the three disciples sat before the donkey and watched him. For some time, all three observed him expectantly and attentively. They were confident that since the Guru had said that the donkey would teach them, he would surely speak. But how was that to be? He simply continued to do what he was naturally inclined to, which was to seek out the green patches in the compound and graze on the grass. Though weighed down by two sacks of sand slung across his back, he paid no heed to that and enjoyed his grazing. The sun continued its climb across the sky and the heat to increase, but the donkey still paid no heed even to that and contentedly went on with his grazing. Finally, satisfied, he went to a water trough in the compound and drank the water from it and quenched his thirst. That very moment, the Guru also summoned the three disciples to lunch.       

 

The Guru told the disciples to rest for a couple of hours after lunch and to see him after that. The three disciples accordingly returned to the Guru after their period of rest, offered him their pranams and sat down before him. The Guru now asked one of the disciples: Adhruva, tell me, what sermon did the donkey preach?” Adhruva replied: “Guruji, surely, a donkey cannot speak. You really made fools out of us! We simply sat dumbly before the donkey for three hours. I find it very boring to sit quietly and still for so long so I kept yawning all the time. Somehow I passed the time. From now on, please teach us yourself.”

 

The Guru now addressed a second disciple: “Aamod! Now you tell me, what did the donkey preach?” Aamod replied: “Guruji, twice while grazing  the donkey seemed overjoyed and brayed out loud. That is all the sermon he preached today; he did not say anything else.” The Guru asked: “But did you learn anything from that?” Aamod said: “Yes Guruji, from that I learned that one must remain in search of food, drink water from the storage places, and ever remain pleased.”

 

Now Guruji turned to the third disciple. “Uchit, what did the donkey teach you?” Uchit replied: “Gurudeva, by your grace, I received this sermon from the donkey: ‘Bear your loads cheerfully even if you are tired; suffer heat and cold, heed them not; ever remain contented with whatever is received.’ I learned from the donkey to cultivate these three qualities”   

 

The Guru expressed his pleasure at Uchit’s reply and told the three disciples: “Every living being or object has its virtues.  One must observe carefully and learn to imbibe these qualities. Now, tomorrow, I will teach you again.”

 

The next morning, the Guru scattered some grains over a clean plastered spot in the compound and sat down on his asan. After a while, the disciples also arrived. They offered their pranams to the Guru and sat down before him.  The Guru said: “Disciples, today also I will utilize the observational technique instead of teaching you through speech. I want that you should imbibe learning by yourself. I have scattered some grains in the space in front so birds will gather there to feed after some time. I will assign you  the task of observing any one bird. You have to imbibe the teaching from that observation.”

 

The birds gathered on the grazing patch as the Guru talked. There was a peacock among the birds, and all of them starting feeding contentedly. The Guru instructed the disciples to direct their observation only to the peacock and try and imbibe some qualities from his behavior. Telling them to do this till lunchtime, he again retired to his hut of leaf and straw.

 

Complying with the Guru’s instructions, the three disciples sat observing the peacock. They focused on observing all that the peacock did. The peacock had long attractive tail feathers. The other birds were much smaller than itself, yet the peacock allowed them to feed peacefully. He displayed a non-intrusive and quiet temperament. After feeding for some time, it drank water from the water trough. After that, as if belching, he called sweetly several times. Next, as if displaying his joy, he fanned out his long tail and danced and strutted about joyfully, displaying his well groomed body. Finally, he folded his wings and flew to a perch on a nearby tree.

 

By now it was lunchtime, so the Guru summoned the three disciples to lunch. They rested for two hours after lunch. After that, the three appeared before the Guru. They offered their pranams and sat down before him. As before, the Guru addressed his first question to Adhruva: “Adhruva, what teaching did you receive from the peacock?” Adhruva replied: “Guruji, yesterday the donkey brayed; today the peacock, too, merely called. What lesson could there be in that? I laughed at the peacock’s situation. It is alright if small birds like the sparrow, dove pigeons,  and such have to go out to feed in this way, but if a large bird with the body of the size of the peacock has to go to feed along with them, it is nothing but a mockery of its larger body. Further, nature has endowed the peacock with beautiful long feathers but he is unable to carry their weight so that all that the beautiful soft feathers do is to sweep the ground below them. All the time that he walks on the ground, he goes on sweeping that ground. Even when flying, the peacock experiences difficulty in carrying the weight of his beautiful long tail feathers. When its own condition appears so pitiable, what lesson can he possibly impart to a human being?” 

 

Next, the Guru addressed Aamod: “What did you lean from your observation of the peacock?” Aamod replied: “Guruji, I learned from the peacock that one must keep

one’s body beautiful and attractive, also keep one’s dress attractive. From watching the peacock dancing I learned that one ought to acquire skill in the arts and that includes song and dance. That is all I learned from the peacock.”

 

The Guru lastly turned to Uchit and asked him: “Uchit, what teaching did imbibe from the peacock?” Uchit replied: “Guruji, the peacock has its seat on a tall tree or some such other elevated place. Likewise, man must always try to attain high state. It speaks of the peacock’s humility that though himself so large and glamorous he feels no hesitation in feeding alongside of birds so much smaller than himself. What is more, he does not threaten and chase the smaller birds away in order to feed by himself alone. He behaves cordially and socially towards all and shares the food equally with all. Man must also learn to cultivate humility and to eat in a spirit of shared togetherness. From listening to the peacock’s sweet call, I learned that man, too, must learn to speak sweetly so that no one may feel hurt or pained by his speech. In this way, I learned from the peacock that these are the qualities worth imbibing: let your aims and goals be high and lofty; cultivate humility; let not your strength be used to oppress the weak; behave lovingly and cooperatively with all; share food with others; speak sweetly in your interactions with others.”

 

Now, the Guru told the disciples: “From tomorrow, I will call you all individually and guide you about your further individual sadhana. ” He told Uchit to report every morning to his hut for further guidance. He told Aamod to come during the second half of the morning.  As for Adhruva, he told him to report in the fourth part of the day under the tree in the compound where they used to sit. From his two days of testing of the disciples, the Guru understood that the three disciples did not share like qualification and worthiness. Uchit displayed discrimination and capacity to imbibe virtue and abandon faults and could become an excellent sadhak. Aamod showed capacity to become a medium type of sadhak. It appeared that he still needed to make special effort to recognize desirable  good qualities and unworthy bad ones. Adhruva was still of immature intellect and nature. This was a shortcoming by which no one could find happiness even in the ordinary sansar. How could one cross the sansar-ocean with endowments such as those? How could one implant vairagya and discrimination in one who did not yet understand the causes which damaged his own interest?  But just as raw food can be cooked, so also a dull person can me turned into one skilled in karma and wisdom through association with a Sadguru. By this logic, the Guru did not consider Adhruva as fallen, but accepted him as a disciple.

 

Now, the Guru continued to guide and teach all three disciples according to their qualification and worthiness. After they had passed twelve years in the ashram in this way, the Guru told them: “Your period of study is now over. You can now return home or remain in society and serve it as best as you can and pass on the benefit of your knowledge to other members of the society.” Uchit and Aamod reconciled themselves to taking leave of the ashram. Uchit had received fourteen vidyas/sciences from the Guru and had also made good progress on the spiritual path through sadhana. Aamod could imbibe eight vidyas from the Guru according to his qualification and capacity and was also doing a reasonable amount of sadhana. Both these disciples took blessings of the Guru and embarked on their journey home.   

 

The Guru asked Adhruva: “Son, don’t you want to go home?”

Hearing this, Adhruva caught Guruji’s feet and started crying and said: “Guruji, I studied here for twelve years and yet did not learn even a single vidya.  I remained a dunce. With what face do I go home? And in any case what can I possibly do even after going there? Being of a lesser intellect, all I could do was to cook for you and wash the kitchen utensils and your clothes. I want to continue to remain in your ashram and serve you. If you allow me this, I will consider my life to have been fruitful.” Guruji replied: “Do not cry; get hold of yourself; I will take a decision on your request tomorrow.”  After consoling him thus, the Guru retired to his hut and Adhruva awaited the coming day.

 

That night, in meditation in his hut, Guru invoked Saraswati Devi. She appeared; the Guru offered his pranams to her and told her: “Mother, you are infinitely merciful towards me whereby I have been able to learn all vidyas including Sanjivani Vidya. So far, every disciple of mine has succeeded in learning one or the other vidya from me but now there is one disciple who has not been able to learn anything from me even after staying with me twelve years. So, I wish to know why that is so.” Saraswati devi replied: “No vidya has been written into his destiny. But, if you make a mental resolve to donate to him some vidya from among those you know, he will receive it of its own. However, you will forget whatever vidya you donate and you will have to make effort once more to learn it again.  Now do whatever you think best.” With these words, Saraswati devi disappeared.”

 

The next morning, the Guru called Adhruva to his hut and commanded him to sit in front of him in padmasan with closed eyes. As Adhruva complied, the Guru took water in the cup of his hand and made this  mental resolve: “With a pure heart, I resolve to impart to my disciple Adhruva my vidya of the darshan sashtras (philosophical texts).” With these words, he poured the water in the cup of his hand over his disciple Adhruva’s head. A miracle immediately occurred. The vidyas passed from Guru to disciple; the disciple received it and a dull disciple effortlessly became a wise one in the blink of an eye. Now the Guru said: “Open your eyes.” Adhruva opened his eyes, and, overcome beyond words, collapsed at his Guru’s feet. He told his Gurudeva: “Gurudeva, I will never be able to repay my debt to you for this infinite grace.” The Guru said: Ädhruva, you have not acquired these six vidyas as a result of any effort of your own. I have given them to you in dan/donation. Therefore, bear one thing in mind – never engage in debate with a pandit or learned person or else it will bring you unhappiness. May all be well with you; may you prosper; I wish you well. Now you may happily go home.”

 

Adhruva expressed his heartfelt thanks to his Guru and departed from the ashram with tear-filled eyes.   

 

Sadguru is an ocean of compassion and looks equally upon all disciples. Still, Scriptures have prescribes limits even for the Guru, which is, that if the disciple is not worthy, he may not be given vidya. Vidya dan, the gift of knowledge, is proscribed, forbidden, for the unworthy. Adhruva did not have the qualification to even imbibe good qualities, still, out of compassion, Guru gave him vidya dan even though he was not destined for it. We will now proceed to examine the consequence of that gift. 

 

The Scriptures say: “Let not the Guru accept the disciple who is without guna/qualities.” It is said in the Vasishttha Smriti: “The Guru should consider Vidya a secret treasure, and protect it from those not worthy of having it revealed to them.” We see next what happens if this restriction is not observed.

 

Adhruva had left the ashram to return home. Making his way on foot, he reached the Capital city of the territory. Wandering about the city, he neared the royal court. There, he heard from the people that there was a large gathering of learned men in the royal court and the one who should prove the best among them all would be made Advisor to the king and be most handsomely remunerated for his services. Hearing this, Adhruva also felt like joining the gathering in the royal court. He made his way there and,  in addition to many learned men assembled there, he also saw his former co-student Aamod. After a while, the King entered the assembly hall and seated himself on the throne. After that, his ministers announced that a debate on the meaning of the scriptures would now commence among the learned men assembled there and the one who should emerge as the winner from among them all would be proclaimed appointed as Advisor to the Kingdom. The learned were divided into groups and the debates were started. From time to time, results began filtering in as to who had defeated whom and who had won and who had lost.

 

Adhruva and Aamod had also joined the debates. Now, Guruji had instructed Adhruva not to engage in debates but in his greed for position and money he forgot his Guru’s advice. He won against a few pundits but was thrown into confusion while debating with a pandit further down the chain of opponents, and lost. On the other hand, his former co-student won against all comers. The King honored him and also rewarded him with a thousand gold coins. Further, he appointed him as his Advisor. Observing Aamod honored in this fashion, Adhruva experienced not a little envy towards him.

 

Emerging from the Royal Court, Adhruva began singing Aamod’s praises and invited him to be his guest at his village. Aamod innocently accepted the invitation and both set off for Adhruva’s village. Burning in the fire of envy, Adhruva took Aamod via the forest route under the pretense that it  was a shorter one. Catching Aamod in a moment of unwariness, Adhruva stabbed Aamod in the back, and, as he fell to the ground, in his chest also. Next, the cruel Adhruva relieved Aamod of all the gold pieces on his person. Then, leaving Aamod where he lay for dead, he made his way home.

 

The next day, the King’s sentries received news about Aamod’s dead body. They proceeded to at once take possession of the body and unsuccessfully searched the surrounding area for clues and evidence as to how this might have come to pass. The sentries carried the body back to the capitol and reported to the Minister. The Minister in turn reported the development to the King. Both recognized the body as being that of Aamod, the learned man who had won the debate the previous day, and assumed that someone had killed him for the thousand gold pieces he had won in the debate. But who was the murderer remained an unresolved mystery and this remained a difficult task as the place of the event yielded no clues.

 

Now, here is what happened elsewhere. In Samadhi, the Siddha Guru had come to learn of Adhruva’s crime. Still in a state of meditation, he conveyed a signal to his best disciple Uchit that he should proceed to the Capitol and retrieve his former co-student Aamod’s body and bring it back to the ashram. Uchit reached the Royal Court where the King and his Minister were still struggling to unravel the mystery of Aamod’s murder. He recognized Aamod’s body and advised the King: “Rajan, if you would heed me and promise to do as I say, I will help you unravel the mystery of this murder.  The King gave his word as required, so Uchit said: “In that case, urgently have this corpse conveyed to my Gurudev’s ashram; leave it to my Gurudeva to do the rest.”

 

The King directed all the arrangements to be immediately made, including a chariot and other conveyances to be arranged, and accompanied Uchit and the minister and soldiers along with Aamod’s corpse to the Siddha Guru’s ashram. At the ashram, the Guru was waiting for the caravan to arrive. The caravan reached the ashram and everyone offered pranams to the Guru. Then Aamod’s corpse was brought before the Guru. He took water in the cup of his hand and, with closed eyes, mentally recited a mantra for a while. Next, he sprinkled the water in his hand over the corpse. Some moments later, prana again started circulating in Aamod’s body and he arose as if rising from sleep. By the power of Gurudeva’s Sanjivani Vidya, Aamod had been restored to life. Everyone watched this miracle in amazement and joyfully shouted “Shri Sadgurudeva ki jay.”

 

Following this, Aamod himself revealed the full circumstances of his murder. Hearing Aamod’s direct testimony, the King pronounced Adhruva guilty on the spot and sentenced him to death. He commanded the sentries to seek and detain the offender. At this stage, the Guru intervened and said: “Rajan, Aamod is not dead. In that case, what offence is Adhruva being punished for? Whatever was to happen has happened; now forget it and kindly rescind Adhruva’s sentence.” The King replied: “Gurudeva, since it is your wish, I rescind Adhruva’s sentence.”           

 

 

 

 

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