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THE GREAT EGOIST--BALI

 

 

THE GREAT EGOIST--BALI

 

The Master Vashisht continued:

 

"The illumination of wisdom came like the dawn to the heart of Pavana, who had been initiated by his brother, the Muni Punya. Both of these brothers having attained Atmic wisdom, lived in the forest. For many years they enjoyed the quiet pleasures of solitude and at last reached the calm of bodiless bliss [**]--like lights which have consumed both wick and oil. For this is the fate of all beings.

 

"If one, in his many incarnations is related to all, where then, is the necessity of love or hate? The most reasonable course is to forego extreme and excessive desires, not to enlarge upon them. If desire is allowed to flourish lit becomes food for contemplation. When desire passes, so does the structure of thought built about it, collapse and perish. This is indeed. truth.

 

"O Ram, mount the great edifice of renunciation and behold in spiritual vision this insignificant universe palpitating with unruly desires--then you will indeed know that you lack nothing. This exalted state contains the truth of Brahma without. impurity, delusion or the plague of ignorance. If this state be attained by faith even though the intelligence is meager, its devotees will not be subject to delusion. Therefore, O Ram, lead thus your life.

 

"With the progressive development of intelligence and the exercise of a fine discrimination all pain will cease. Even though one may find a close ally in a Guru, [***] it is only through individual energy and will, that all pains arising from association with kinsmen and heterogeneity can be destroyed. Having labored diligently through Atmic enquiry, books of wisdom, and noble benevolence, your mind is forced to follow the Atmic life--then pain will cease. The collective wealth of all worlds will not compare with the happiness arising from the blissful mind which has found emancipation.

 

"Like a sandal protects the foot, however stony the path, so also, does the mind fill the whole of creation with purest joy. A mind filled to the fullest with neutrality of vision will never entertain mundane desire; nor a mind confused by conflicting desires ever have its grievances completely redressed. A mind free from desire yields pure thoughts, as readily as Muni Agastya sipped the waters of the ocean in the space of a moment; the radiance of the full moon has not such refulgence, nor does Lakshmi [**] reposing on fragrant Lotus grant such a boon.

 

"The ghosts of desire will dim the lustre of the stainless mind just as clouds hide the moon, or black stains deface polished stone. Liberation means only the destruction of the impurities of the mind and this mind is developed only when desire and fears of rebirth are destroyed. If this is not possible, O Ram, thou shalt arrive at wisdom by the path followed by the great Bali. Such a course is beneficial."

 

Thereupon Ram asked him to relate the story of Bali.

 

 

Rishi Vashisht replied: "There once lived a great king who was also a great egoist. He reigned over Patala [***] as an emperor. The whole world trembled beneath his autocratic rule; even the gods were overpowered and humbled before him. He was the son of the noble Virochana, and reigned mightily for ten million years.

 

"One day he mounted to the parapet atop his palace--his palace which was studded with gems brought from the Manhameru [****] Heights. There in solitude he spoke the travail of his mind. He was satiated with the material pleasure of his world and his speech was replete with bitterness.

 

"'Of what avail is this undisputed sovereignty which has enable me to enjoy the wealth of these three worlds, when I reflect that the pleasures of wealth are but fleeting, and that I repeat to-day's actions again tomorrow with only a gain of momentary? Enjoyed incidents do recur again; ornaments worn proudly yesterday are put on again to-day. We observe that even the intelligent do not become appeased by these recurrences and are not ashamed to enjoy them again, like children who feast repeatedly on sweets.

 

"'Thy cycle of days, months, years and yugas roll on, and the old is ever old, though decked in the changing garments of the mode.

 

"'Has the faithful performance of my duties improved my life in the slightest degree? What will bring me possession of THAT and free me of action and its results? Where is the path which will lead me to THAT which is peace, free from illusion?'

 

"Deep in reflection he sought the Principle which is eternal and at last was rewarded by the solution. With eyes flashing with joy he burst into speech.

 

"'It was in this very place that I enquired about this Principle from my omniscient father, Virochana. He explained then the manner in which I might remove my doubts when I asked (him, what is that incomparable state in which the illusions of pain and pleasure are lost, wherein the mind's delusions find oblivion, and where desires are uprooted?' I begged that he would describe to me the attainment of that goal which knows not the 'restraint of desires and the gloomy despondences of the mind.

 

"'Tell me, O Father, I beseech thee what is the state which is wholly permeated with Absolute bliss? O thou Knower of the Supreme, enlighten me and release me from the torment of doubts which arise!'

 

"And thus Virochana replied:

 

"'Harken to my words. There is a beautiful country which is illimitable and all pervading. In it the worlds arise and into it the worlds are absorbed. In this country there are not the five grand elements, nor are there hills, forest, temples, Devas or even the ancient souls. Illumination is the name of the King who exists there, alone. He is omnipotent, omniscient, the cause of all, perfectly quiescent and refulgent. He is Silence itself. He will unfailingly cause all acts to be performed by a minister appointed by him. The instant that a thought arises in the minister, the idea, though previously non-existent, immediately crystallizes into actuality and as mysteriously disappears. The minister enjoys nothing by his own right nor does he know anything. Acting always in concert with the King he is able to do all things. Though the minister stands always in the presence of the King, the King remains invisible and solitary.'

 

"So saith the father to his son.

 

"The son had listened appreciatively to the words of his father. Now he questioned.

 

"'What is the character of this enlightened country which is without disease and misery,. which though apart, yet pervades all? How can it be reached? By what means can it be attained? Who is the immortal King of that strange country? Who is his minister? Who is the mighty King, who, as if in sport, will make me ruler of this universe?'

 

"His father answered. 'Who is able to over-step the rigorous law of the powerful minister? Even though the hosts of the world beleaguer him, they can never overpower him. Though spears be hurled against him they will be as futile as flowers flung at a stone wall. Only the King can command obeisance from his minister, for it were easier to move the great Himalayas than to bring Him into subjection. It takes a very superior intelligence to subdue the minister, for he is like an angry serpent who when trod upon will hiss and strike.

 

"'All this, my son, is symbolic. The country in my story is liberation, incomparable and eternal; the King is Atmic Reality, inseparable from 'liberation and refulgent with eternal light; the -minister of the King typifies the mind or intelligence. The symbol and realization of supreme authority is the subjection, control and eradication of sensual pleasures and the building-up of an indifference to them. When the mind has overcome desire, then it resembles a mischievous elephant safely caged.

 

"'Those unacquainted with the true books of wisdom maintain that of the four parts into which they divide time, one-half should be devoted to a study of sensual objects, one-quarter to study of the Books of Wisdom, and the remaining quarter to the worship of a blessed Guru (spiritual teacher); that if this be done, wisdom will replace ignorance.

 

"'The partially knowing assert that of the four divisions one should devote half the time to contemplation and worship of a Guru, a quarter to meditation upon the spiritual truths contained in the Books of Wisdom, and the remaining quarter to the study of the actions of the sensual organs. The wisdom will prevail in him, and he will know the supreme truth.

 

"'The third class, who are of the wise elect;. affirm that liberation will be attained by those, who, dividing the concentration of the mind into four parts devote them to the four purposes of a study of the Books of Wisdom, which outline the pursuit of the path of Atmic Reality. Self-knowledge, desirelessness, worship, and worship of a Guru.

 

"May you, my son, through diligent enquiry and intelligent effort, understand Atmic worship and the subjugation of desire simultaneously. By a determined master of your desires, Atmic enquiry naturally follows, and in turn Atmic enquiry induces a relinquishment of desire. They are mutually dependent one upon the other, like' the clouds which fill the ocean.

 

"'Having earned, in proper ways, wealth for. relieving one's kindred and dependents. one should, by the help of that wealth, promote the qualities of truthful conduct and gradually assume indifference to the world of objects and futile pleasures. This is the state those reach who live in Jnana (wisdom). This is the glory of peace.'

 

"Soliloquizing thus, he asked himself, 'Who am I and what is my real nature?' After a moment's reflection he concluded that if he invoked his Guru, who had attained Realization, and should enquire of him the truth, then ignorance would forsake him. Therefore, with closed eyes he meditated affectionately upon his Guru. Thereupon his Guru took form before him, a form constituted of the blessed air. With an enraptured heart the King saluted him and spread fragrant flowers before the resplendent Guru.

 

"Beloved Guru, deign to hear my words and bless me accordingly. What is the NOW? What is there BEYOND? What is THAT which is limited? Who am I who speaks? And YOU who hear? What is this material universe? Favor me, Divinity, with answers to quiet all my doubts.'

 

"'The Guru pondered for a moment and then replied: 'I am on my way to Heaven where dwell the immortals. Why should I take unnecessary time or waste words? Briefly, I tell you this, all the manifestations before us here are wrought of wisdom, the unmanifested is also wisdom; I, who speak, am wisdom, and pure wisdom are you, who hear. The entire universe is naught but all-full wisdom. Take these conclusions, impress them upon your mind and meditate upon the Reality of Wisdom. If you can accept Reality, you will attain the Supreme state. The Sapta-Rishi [**] has just now entered a new state; therefore, I shall pass.' So saying the Guru of Bali retired.

 

"Contemplating the truth of his Guru's words, he became convinced that ALL IS WISDOM. This earth is none other than the manifestation of Wisdom; the three worlds are Jnana; my real nature is Jnana. The fates are Jnana. I have become the shining Brahmic One, who scintillates undimmed by the visual or the sensual. I have become the One principle, which unbound by objectives, pervades all at one and the same time--intelligence itself.

 

"Mentally vibrating to Om, which is the true significator of Absolute Wisdom, Bali entered a trance-like state, which was free from thought, desire or doubts, and there he remained statue-like in Samadhi for a long period.

 

"Thus did the Emperor Bali remain motionless, as the flame of a lighted lamp in a sheltered, windless place. And since he was illumined by the Truth, unstained by love or hate, his mind merged into Divine Peace. Such a condition can best be compared to clear, autumnal sky.

 

"Seeking their Emperor, his courtiers found him deep in Samadhi.

 

"After a long time, Bali awoke and went about his regal duties, his mind free from desire and egotism. His pure mind was never again flurried in adversity or prosperity, neither did he lose himself in either pleasure or pain. Thus his equable gaze viewed all impartially, however numerous were the hosts of good and had thoughts that arose in his mind. As the procession of countless objects passed before him, the controlled them all.

 

"So shall you, O Ram, pillion your mind, roving amid the pleasures of this and higher worlds, in the centre of your heart. Wherever your mind stumbles like an awkward child and falls into sensuality, you must lift it to the indivisible Jnana and there let your mind become one with wisdom. By daily and consistent practice you may chain the terrible elephant of mind, so that  by pain, you will enable it to reach liberation through control."

 

So saith the great Master, Rishi Vashisht.

   

 MAHABHARATA xii. 293.

 

    "When old and grey, when strength decays,

 By foes when crushed, in evil days,

 From fortune's heights when downward hurled--

 Yes, then let men renounce the world;

 But not in days of youth and health,

 When crowned with glory, blest with wealth.

 Those scripture texts which praise as best

 A life ascetic, lone, unblest,

 Dragged sadly on in gloomy woods,

 And dreary, doleful solitudes,

 Are fictions hatched in squalid schools

 By needy unbelieving fools,

 Which look like truth, but proved, are found

 To rest on no substantial ground.

 

    "To savage beasts it is not given

 By forest life to merit heaven;

 Yet this same life, by hermits led,

 Their future bliss ensures, 'tis said!

 

    "When men no pleasure feel, nor pain,

 A state of stupid torpor gain.

 They then have reached perfection, rise

 To heaven, so say the would-be wise.

 But should not trees,--if this be true,--

 And boulders, gain perfection too?

 For they are calm and torpid, feel

 Nor pain nor pleasure, woe nor weal;

 They dread no want, they seek no ease,

 Like self-tormenting devotees.

 

    "Abandon, then, thy vain design;

 By kingly virtues seek to shine.

 See how by acts all mortals strive

 Their ends to gain, through effort thrive,

 Inaction ne'er perfection brings;

 From strenuous deeds alone it springs."

 

Translation by J. Muir. For more, readers should look in the Metrical Translation from Sanskrit writers.

 QUEEN CHUNDALAI, THE GREAT YOGIN

CREATION OF THE UNIVERSE

THE WAY TO BLESSED LIBERATION

MUDRAS MOVE THE KUNDALINI

LOCATION OF KUNDALINI

SAMADHI YOGA

THE POWER OF DHARANA, DHIYANA, AND SAMYAMA YOGA.

THE POWER OF THE PRANAYAMA YOGA.

INTRODUCTION

KUNDALINI, THE MOTHER OF THE UNIVERSE.

TO THE KUNDALINI—THE MOTHER OF THE UNIVERSE.

Yoga Vashist part-1 -or- Heaven Found   by   Rishi Singh Gherwal   

Shakti and Shâkta -by Arthur Avalon (Sir John Woodroffe),

Mahanirvana Tantra- All- Chapter  -1 Questions relating to the Liberation of Beings

Mahanirvana Tantra

Tantra of the Great Liberation

Translated by Arthur Avalon

(Sir John Woodroffe)

Introduction and Preface

CONCLUSION.

THE VAMPIRE'S ELEVENTH STORY.

THE VAMPIRE'S TENTH STORY.

THE VAMPIRE'S NINTH STORY.

THE VAMPIRE'S EIGHTH STORY.

THE VAMPIRE'S SEVENTH STORY.

THE VAMPIRE'S SIXTH STORY.

THE VAMPIRE'S FIFTH STORY.

THE VAMPIRE'S FOURTH STORY.

THE VAMPIRE'S THIRD STORY.

THE VAMPIRE'S SECOND STORY.

THE VAMPIRE'S FIRST STORY.

श्वेतकेतु और उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद, GVB THE UNIVERSITY OF VEDA

यजुर्वेद मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10, GVB THE UIVERSITY OF VEDA

उषस्ति की कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति, _4 -GVB the uiversity of veda

वैराग्यशतकम्, योगी भर्तृहरिकृत, संस्कृत काव्य, हिन्दी व्याख्या, भाग-1, gvb the university of Veda

G.V.B. THE UNIVERSITY OF VEDA ON YOU TUBE

इसे भी पढ़े- इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश

इसे भी पढ़े - भाग- ब्रह्मचर्य वैभव

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इसे भी पढ़े- भाग -2, ब्रह्मचर्य की प्राचीनता

जीवन बदलने की अद्भुत कहानियां

भारत का प्राचीन स्वरुप

वैदिक इतिहास संक्षीप्त रामायण की कहानीः-

वैदिक ऋषियों का सामान्य परिचय-1

वैदिक इतिहास महाभारत की सुक्ष्म कथाः-

वैदिक ऋषियों का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस

वैदिक विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना

राजकुमार और उसके पुत्र के बलिदान की कहानीः-

कहानी ब्रह्मचर्य महिमा

पंचतन्त्र की कहानी पिग्लक

पुरुषार्थ और विद्या- ब्रह्मज्ञान

संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित

पंचतन्त्र कि कहानी मित्र लाभ

श्रेष्ट मनुष्य समझ बूझकर चलता है"

पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की

दयालु हृदय रुरु कथा

कनफ्यूशियस के शिष्‍य चीनी विद्वान के शब्‍द। लियोटालस्टा

तीन भिक्षु - लियोटलस्टाय

कहानी माधो चमार की-लियोटलस्टाय

पर्मार्थ कि यात्रा के सुक्ष्म सोपान

शब्द ब्रह्म- आचार्य मनोज

जीवन संग्राम -1, मिर्जापुर का परिचय

एक मैं हूं दूसरा कोई नहीं

संघर्ष ही जीवन है-

 

 KING JANAK

 

"We must understand, in the words of Muni-Kacha, that this universe in reality IS NOT, and that it is formed only by the varying intensities of the flow of consciousness. Consciousness may be compared to a powerful revolving light which leaves in darkness, that which it illumined so brightly the instant before. Therefore, when the light of consciousness reveals this universe, the universe seems real. Take away the light and the world loses reality. So it is that from conscious knowledge and Atmic wisdom the universe becomes real to us.

 

"To the seekers after name, fame and pleasure, the house of the mind is founded on the delusion of birth and death. But the adherents of truth will be free from these delusions, for birth is but death (or cessation of consciousness) to former life, and death is birth (or renewed consciousness) into another period of life.

 

"All is Brahma and the 'I' is Brahma,--relinquish the idea that the universe is something outside the 'I'. The objects of creation arising from Brahmic wisdom do not really exist, but are as the foamy spray cast up by the ocean. One principle alone Brahma is constant, enduring and eternally IS. Pleasure nor pain, nor the whirlpool of birth and death do not really exist. Brahma alone exists.

 

"Experience and inference teach the transient nature of fleeting pleasure and pain. Why then dwell upon them? Forget the past and the future and rest in the neutral state of truth, putting aside the duality of love and hate. Look equally upon all, steadfast in the certainty of Atmic wisdom, secure in the stronghold of mind withheld from  objects.

 

"So may you, O lotus-eyed Ram, be the crystal, which mirrors pain but does not suffer it.

 

"Thus Atmic wisdom will flush the dawn of the final birth. For where shall one seek the lustrous bamboo pearl, but in the bamboo clusters? For in these blessed ones, nobility, love, benevolence and clarity of intellect find residence, and these qualities of Atmic wisdom draw to them the people of the world like the melodious flute brings rapture even to the hearts of kine. "Two paths lead to liberation. On one, the faithful following of the precepts laid down by a Guru shall let delusion fall away, to be replaced with emancipation. Peace shall come either in the immediate birth or in a succeeding birth. The other path is open to one whose mind is already bulwarked by knowledge, and who will, by meditation, cultivate the fertile seed into the full blossom of wisdom.

 

"Of the second path this story is related: An emperor, fearless, generous and of untold wealth once reigned over this universe. Into his domain never a taint of jealousy or envy entered. This King, Janak by name, and Videha by reputation, whose noble heart embraced the world, was a true protector of his people.

 

"In the first days of vernal spring King Janak walked in his charming garden among his  flowers. Without its gates the guards were stationed. Strolling about, the King heard the murmuring voices of the Sidhas (they who have attained the One-ness) from the hills. Hear attentively, O Ram, the songs of the Sidhas--they who have withdrawn from the pleasures of the visible.

 

"Chanted a Sidha...

 

"'In the union of the Knower and the Known lies the bliss or wisdom. Seek this wisdom, so that the unreal many become the real.'

 

"Another sang...

 

"'Desire will destroy the visible. Contemplate Atmic reality--the beacon to the eagle vision of higher spirituality.'

 

"From the chorus of voices...

 

"'Having become all-pervading, like he who sits between truth and untruth, meditate always upon Atmic wisdom, the Light of Lights.

 

"'To seek without for God, is like one who goes in quest of bright bits of glass, unmindful of the jewel blazing his own hand.

 

"'Atma is attained only by those who have controlled their desires. Those who recklessly entangle themselves in the quick sands of human experience, knowing better, can only be called asses.

 

"'The hissing serpents of the desirous organs must be slain by the mind; just as the great god Indra levelled the mountains to dust by his thunderbolt.

 

"The mind, free from delusion which calmly surveys all as one, will attain Atmic Reality--the plenum of complete bliss. This is liberation.

 

"The sage counsels of the Sidhas, awoke consternation in the mind of King Janak. He left behind his cool scented garden, entered his palace and dismissed his attendants.

 

"Seeking a quiet apartment on the top floor of his palace, he gave himself to meditation upon the wise utterances of the Sidhas. In contemplation he hoped to discover the true meaning of these blissful counsellors. He thought how the people of the world were like birds forever on the wing, fluttering hither and thither from this bush to that flower, only to drop at last with weariness, and perish. The good King cried out in his anguish of mind.

 

"'Annoyances beset me. Worries, doubts and circumstances enmesh me in this uncertain world. I spin about like a leaf in a whirlpool. When I reflect that time in its true nature is eternal. I cannot but deem the one hundred years of my life, as a moment in eternity. Why, then, do I value my life so greatly and allow my strong desires to throw me into confusion and dejection? What greater debasement than a mind despoiled of tranquility? That I should consider for a moment this unsettled existence. This world of pain I rule is but an atom among the countless universes. Search as I will, I can find nothing which remains constant and beneficent, even for a fleeting moment. Behold the incongruities of this world. The greatest shall be dust, even as the lowliest. Wealth! Have I fancied riches real? Name and fame! The great men of ancient times and their valorous deeds have vanished. Where, then, is the certainty that the achievements of my time shall persist?

 

"'The myriad worlds with their rulers and wealth have perished, like sand washed into the sea. Where, O my distraught mind, have these universes gone? So shall this, my world, go the way of eternity. My desires and my illusions have led me to believe in a permanency, which does not exist. My many deaths have taught me nothing. When shall the blessed time come when I shall seek and find THAT, which has no end? About me the objects of the world wear the shrouds of destruction. Every instant of every day, the ignorant walk the paths of perdition their bodies enacting the baneful deeds of pleasure and pain. In youth they are unwise; maturity finds them entangled in the meshes of passion and the burden of the world bows them down in old age.

 

"'Harassed from birth to death, doing the deeds of desire, how can they find time to pursue virtue and seek the eternal truth? Illusion dances in this world like a will-o-wisp, and my mind dances in unison with illusion--both specters of the Real in this unreal theatre.

 

"'Untruth is an excrescence upon the Crown of Truth, and pain thrusts its talons into the side of Virtue. Since pain is the accompaniment of pure and impure pleasure alike, how may we discern the difference between them? If between the opening and closing of my eyes many Brahmas are created and destroyed, what is my puny self before them? Great wealth breeds pain in the mind of its owner, but a thing fraught with peril, becomes a source of 'happiness, for a mind which controls it rightly. It is only the worldly life which is the source of pain. Can happiness enter a life submerged in worldliness? The tree of the ignorant mind sprouts from the root of delusion and its branches bear poison fruits.

 

"'Mind is the thinking principle. By the discipline of thought, the mind itself can easily be controlled. The extinction of delusion controls birth and death. Oh, I know at last the thief who has robbed me of the Atmic jewel of my Self. His name is Mind. Long and grievously I have suffered, I shall impale him with his own bright sword of thought.

 

"'Until now I have not been able to pierce the pearl of mind. Now I will string this pearl upon the strand of experience, and with it adorn my person. I have listened well to the wise counsels of the omniscient Sidhas. At last I rest in the bliss in which the great Brahma floats. The unrealities of me and thee have dropped away, and I will never permit them to return.

 

Victory is mine over the mighty adversary of mind, who despoiled me of Atmic wisdom, and pain has ceased its affliction. I have attained the life of sustained peace. Great wisdom has rolled back the ponderous door to freedom; my adoration is thine.'

 

"Thus did King Janak rest motionless in Samadhi, having controlled the fluctuation and vacillation of his mind. After a long period of Samadhic bliss he looked anew upon his world, his vision cleared of the fog of desire. He reflected that he had no objective for which to strive in this world. His clear sight scrutinized the world for illusion and found pure wisdom.

 

"'I know nothing,' he rejoiced, 'but my immaculate divine wisdom, the realization of my Self. I shall neither seek nor turn from any object in this world. I shall remain constant in my divine Self. Events will transpire as pre-ordained.' So saying, the King was enveloped in Brahmic bliss.

 

"As the warm sun in the sky, without volition or desire, causes the growth of seeds in the ground, so King Janak performed the duties, which arise daily without exultation or longing. Giving heed neither to the past nor the future, productive as such cogitation is of discontent,. King Janak met the present serenely, with an undivided heart and mind.

 

"The Atmic enquiry engendered by the words of the Sidhas, brought quiescence of mind, O Ram, to the ruler of the world, King Janak; for the wisdom of Atma can be attained only by the pure and beautiful Atmic enquiry, and not by following the ways of the worldly. For worldlings long for other goals than Atma, and realization comes only to those who have sought it faithfully. Therefore, O Ram, destroy ignorance, which slinks like a hungry wolf on the desert, that is the world.

 

"To the wise, the precious jewel of wisdom enthroned in their minds, will bring in a moment whatsoever they wish, like the Kalpa tree which produced any fruit one desired. Love and hate cannot dent the armour of those who dwell in Atmic bliss. The dense mist of egoism screening the Sun of Brahma obscures the intelligence, and will be cleared only by the heavenly wind of divine wisdom. He who aspires to the Supreme Brahmic throne must banish desires from his mind, for is not the ground well-tilled before the planting of the seed?"

 

    

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