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Anandashram Series No. 7

IN THE VISION OF GOD

Experiences in continuation of

“IN QUEST OF GOD”

INTRODUCTORY NOTE BY DR. S. R. U. SAVOOR, M.A., (CANTAB.):
D.SC. (LOND.). BAR-AT-LAW, I.E.S.

RAMDAS

0. TP. *77^

X R'A y r .

,«C/,

S£cuhderA3ad

Second Edition

1940

Price: Es. 3-0-0.

Printed at the Basel Mission Press, MmiffaJo.
Published by

An and ash ram, Rarmiapir, Kanhang-ud I\0., S. L

INTRODUCTORY NOTE

I led, it is a great honour and rare privilege that
Mahatma Eamdas has asked me to write a brief introduc¬
tory note to his experiences collected in his “In the Vision
of God.” I came to know Eamdas through his “In Quest of
God’1 but it was nearly a year after I read the book that
I was privileged to meet him, and ever since (October 1926)
it lias given me the greatest happiness to 'Spend as long a
time in his company as his n umerous travels (some of which
are chronicled in the present book) and my worldly duties
would allow. Every time I have been with him, I have felt
that each day spent in his blessed company was intrinsically
worth, far more to me than many months that I spent at
Cambridge. Books can give us learning, contact with
distinguished professors can give us enthusiastic interest
in scientific research but neither will give us the secret of
that ever charming and blissful smile, redolent of childlike
surrender to the Will of the Lord, which beams out of the
face of Mahatma Eamdas.

Headers of his “In. Quest of God” will see how in the
earlier days Sri Krishna's assurance (in the Gita IX 22)

“To those men who worship Me alone thinking
of no other, to those ever harmonious, I bring all
■ security”

was verified even in the little details of his everyday life.
I n the present book also many such instances will be easil y
recognised. X would in particular draw the attention of the
reader to the vivid way in which Rameharandas came
to believe in the mighty potency of that great SI oka of
the Gita. The life and teaching of Rarndas is however
dominated equally by the other great SI oka of the Gita
X.. VIII 66:

INTRODUCTORY NOTE

“Abandoning all duties (Dbannas) come unto
Me alone for shelter; sorrow not,! will liberal*'

thee from all sins,”

and also of the Upanishad Mahavakya.:

u Verily, All this is Brahman.”

Whenever it happens that a person comes to Hwaini
Rarndas with the idea of showing his ov n supe» ioi tnc n a
equipment got from the study of books it is amusing ><>
hear Rarndas say "0! Ram, this Das knows nothing bu *
what you have chosen to teach, him. In your Lila you have
now come to him pretending to be ignorant as i! Jn Rst
Rarndas whether he has learnt the lesson rightly.” 1 am
of course not quoting the exact words but the spiiitmd
way in which the superior person comes to question. hann. a*
would be met. When, however, a person comes to him with
humility in his heart anxious to learn then he wiU get
luminous ideas of the way which will lead to tin- < <
of the Lord.

May the spirit of the .Lord be ini used into mou, and
more persons by their contact with. Rarndas is the earnest
prayer of his humble admirer.

S. E. IT* S.\.vo< >k

CONTENTS

INTRODUCTORY NOTE by dr. s. r. u. savoor,

M.A., D.SC. ETC.

PREAMBLE . . ... . .

CHAPTER !• PANCH PANDAV CAVE

' (i) Unity of Religions

( i i ) Service of God

(iii) Young Aspirants

(iv) The True Vision: Samadarshan

„ N. KOLLUR AND KASARAGOD

(i) Real Contentment

(ii) The Power of God’s Name

(iii) God assumes All Forms

„ HT KUDLU — K ADR! HILL

(i) Pranayama

(ii) The Battle of the Elements

(iii) Enter Ramcharandas

IV. TOWARDS GOKARN—

GO EARN .

(i) Institution— a Bondage

(ii) Guru and Chela

(iii) Fine joke — indeed !

V. GOA FRONTIER- SUPA

(i) Orange Robe counts for a badge

of thieves

(ii) The Mother Cow

(iii) Love’s Triumph

VI, ’ ON THE WAY-

NARSOBAWADI .

(i) Muslim Friends

CONTENTS

CHAPTER

J 3

Pag©

(ii) Sense of possession — An obstacle
(iii) How God Feeds!

VII. P ANDH A RPU R-SHETP H AL 6 6

(i) Dependence on God is Liberation

(ii) Why this Lamentation?

(iii) God makes Amends

VIII. HUBLI . 76.

(i) The Heart of the Mother

(ii) Is there God?

(iii) You are in the upper storey eh!

IX. AGASTYASH RAM -

M ANG ALO RE - E RN A KU L A M 8 6

(i) Ten day's Fast

(ii) Well-baked Brick!

(iii) All Credit is to the Lord

X- KALADY — KASARAGOD — IN

THE STEAMBOAT 95

(i) Birth-place of Sri Shankaracharya

(ii) Untouchabilit3r — a tar stain

(iii) Goa Policeman — smitten

XL ANJANGAUM— ANGAR 103

(i) An honest Rebel
(ii) A wonderful Transformation

XII. UP ALAI— PANDHARPUR — IN

THE TRAIN . 109

(i) The Devil Exorcised

(ii) God is Love — in our Heart

(iii) The Supreme Purpose of Life

XII L BANGALORE- BOMBAY ... in

(i) A Sadhu Magician

(ii) Wonderful Lila

CHAPTER

(iii) Feast in the Company of Kishis

(iv) Owns not a single Copper

XIV. JUNAGAD-LIMBDI ...

(i) Saints are like Children

(ii) So gar candy Mothers

(iii) “From the Maze of illusion into
the Maze of God! 55

XV'. WADHWAN— SURAT—

JHANSI . .

(i) Rameharandas Again

(ii) Rameharandas turns Dandy

(iii) Krishna, Christ and Buddha

XVI. CHITRAKUT . .

(i) A Bania’s Renunciation

(ii) Failure of the Peace Mission

(iii) Sadhnism is not a joke

XVII. CHITRAKUT (Contd.) ...

(i) The Naked Mouni

(ii) God is for him who thirsts for Truth

(iii) The test of seif-surrender

(iv) Ramdas is a Child of God

XVIII. TOWARDS BANDA - BANDA

(i) The water — Nectar of pure Love-

(ii) The Militant Sadhu

(iii) The Way to Peace

XIX. BANDA— GOHKAR PARVAT

(i) Nothing is impossible for God

(ii) The absolute Fast

(iii) Balak Ram, the Prodigal

(iv) Cause of Toothache

XX. MOUNT ABU ... ' .

(i) Sri Shanti Vijayji — A pure Saint

CONTENTS

CHAPTER Page

(ii) Knowledge is to know you know
not king*

(iii) The Mother’s love prevailed

„ XXL W AD H W AN — IN THE TRAIN 203

(i) Bala Mandir

(ii) Worship of boot-kicks

XXII. GOHKAR PARVAT ... ... 209

(i) Reckless activity

(ii) Alone on a dreaded Hill

(iii) God is Giver and God is Receiver

J5 XXIII. LALITPUR — RAJGHAD —

CHHATTARPUR . 220

(i) Trust in God

(ii) Ralak Ram's rage against Shiva

(iii) God’s act - Miraculous Cure

5S XXIV. CAWNPORE— IN THE

STEAMBOAT... ... ... 233

(i) God cannot be proved by
arguments

(ii) God is Providence

„ XXV. ERNAKULAM . 239

(i) Friend of Bird and Beast

(ii) Qualities of a Sadhu

(iii) Your body is His expression

XXVI. ERNAKULAM- ALLEPPEY ... 247

(i) What do you make of it ?

(ii) A Christian Sadhu

„ XXVII. ' KASARAGOD-SWARG ASHRAM 253
(i) Ramdas beholds Rama and Sita
(ii) The boy gets his monkey up

„ XXVIII. HIMALAYAS—VASISHTASHRAM 259
(i) Upon the precipitous rock
(ii) You are in the Hands of God

CONTENTS

CHAPTER XXIX. VASISHTASHRAM
(i) The cup of milk
(ii) The Vision of Christ
(Hi) Selfishness — root of all Ignorance

XXX. RETURN JOURNEY

(i) God is an ocean of Compassion
(ii) Ramdas’ chat with Ram

XXXI. SWARGASHRAM -HARDWAR

(i) Ramdas gives it up
(ii) The Kumbhamela

280

288

„ XXXII. NILKANT HILL . 295

(i) First attempt

(ii) Second attempt

(iii) In the cave

„ XXXIII. CHINTAPURNI - JW ALA JEE -

PATHANKOT ... ... ... 307

(i) Pain transmuted into joy

(ii) Ramcharandas fails the test

(iii) God in the form of a serpent

„ XXXIV SH AH JAHANPUR- JAMMU 32 1

(i) A Divine Pair

(ii) Depend on God and none else

„ XXXV. KASHMIR . ... 328

(i) The Kashyapa Bhumi

(ii) The ways of Kashmiris

(iii) Hari Parvat

(iv) Shankaracharya Hill

„ XXXVI. KASHMIR (Contd.) . 340

(i) The lake of the mind

(ii) Kabir and Uddhav

(iii) The mysterious ways of God

CONTENTS

Page

CHAPTER XXXVII. THE PILGRIMAGE TO

AMARNATH . 351

(i) The scuffle over Ramdas

(ii) Ramdas rapt in the vision

(iii) A woman in distress — Amarnath

Cave

„ XXXVIII. SRINAGAR .

(i) Ramdas defies Ram

(ii) Behold God’s majesty in all things

(iii) Illumination in the Cave

XXXIX. SRINAGAR- RAWALPINDI

AMRITSAR . 374

(i) A perilous venture

(ii) God’s will be done

(iii) Association makes character

XL. AMRITSAR-CHHATTARPUR . 334

(i) The Golden Temple of the Sikhs

(ii) The secret of Ramnam

5 ?

XLI. LIMBDI .

(i) ‘c Ramdas wants your mind”

(ii) What fools them — an explanation

XLII. UNA- BOMBAY ...

(i) The dose of poison

(ii) God does everything for the best

(iii) The dance on the head of Shiva

XLIII. ERNAKULAM-KASARAGOD-

ANGAR-SHOLAPUR ... 408

(i) The Miracles

(ii) A straight hit

(iii) A mother sees a vision

(iv) Anandashram

XLIV. KASARAGOD ... ... ... 400

CONTENTS

CHAPTER XLV. BANGALORE— SHOLAPUR
” XLVI. BOMBAY— SOJAT ROAD -

kasaragod .

” XLVII. RAWALPINDI -KASARAGOD
” XLVI 1 1. RAMN AGAR - AN AN DASH RAM
GLOSSARY

Page

433

446

458

474

483

PREAMBLE

. By tlie command of the almighty Lord, Ramdas,
His child, undertakes the task of continuing the story of his
experiences from the time and place -where he broke off at
the end of his first book ‘'In Quest of God”. The narrative
of In Quest of God” extends over to one year's life after
the great change came upon him. The purpose of the
present book is. to draw further the thread of the same
narrative, and it contains an account of his later ex¬
periences in the course of nine years that have elapsed.
Before proceeding with the story it would be necessary for
him to place before the reader a brief snmmarv— mainly
concerning his spiritual struggle and evolution during the
first j ear so that it might bring out iu a proper perspec¬
tive the later experiences chronicled in this book.

It was in the year 1921, in Mangalore, that the all-
merciful Lord of the universe first fired Ramdas’ bosom
with a keen longing to realize Him. From that time his life
was undergoing a marvellous change. His one overwhelm¬
ing passion and aim of life was to live for God and God
alone. God’s powerful Name was indelibly stamped on his
tongue. Now it was that he was becoming conscious of a
divine influence working silently but irresistibly in him,
gradually dominating and possessing him. He felt an
awakening within the very core of his being. With steady
steps and unflagging zeal he now entered upon a path of
rigorous self-discipline. The trials and hardships of the
path did not daunt him. Repeated appeals, persuasions and
remonstrances could not make him swerve an inch from this
path. He was calm, earnest and determined. As time
passed in prayer, fasting and repetition of God’s Name, the
consciousness of divine possession and guidance assumed
such a predominance that at last the divine voice
within him drove him forth from Mangalore into the
wide world.

IN THE VISION OF GOD

What was his condition at this momentous hour? He
was a dazed and helpless creature caught in the grip of an
all-powerful Being. He did not know what he was doing.
He was under the full control of an almighty Power with¬
out any offer of resistance on his part— just as a baby in the
hands of its mother. Verily, it was God alone who held
him— a God who is at once his divine mother and master,
so real, loving, kind and good. Blessed indeed is the day
when God made Ramdas entirely His own. 0 mother and
master divine, all glory to thee! How tenderly Pie nursed
and guided His new-born offspring during his first year's
itinerant life all over India forms the theme of “In Quest
of God”.

During that period what was his mental state, manner
of life and outlook upon the world? His mind was merged
in a unique stillness of peace; his life was one of unreserved
self-surrender; and, as regards the world, in a sense it was
not there for him, that is, he was dead as it were to the
world. He was travelling from place to place like an
automaton as if in a dream, indifferent to — nay, un¬
conscious of —his body and environments. All through it,
God to whom he had surrendered up his life was
mysteriously influencing his movements and controlling and
taking care of him in every way. It was really an entire
dedication on one side and a watchful, benevolent protection
on the other.

He experienced that he was living and moving in a new
world in which he felt that there was none other than him¬
self and his great master -Ram -his all in all. In this
wonderful vision of inexpressible ecstasy and peace he
struggled to dwell always. This exalted consciousness,
possessing as it did the characteristic of perfect vacancy or
emptiness, was filled with an ineffable rapture of peace,
silence and repose. The dual throng, pleasure and pain
good and evil, cold and heat, etc. relating to the physical
body affected him not, for Ms mind was not there to take

PREAMBLE

note of these sensations; it would always he in tune with
the infinite spirit of stillness and peace. There were
occasions when under certain conditions he would be
dragged down with a jerk as it were to the sense
of the old world and its associations, but he would be

instantly pulled up by that silent and watchful spirit

within.

In those days Ramdas1 haunts were caves, jungles, ruins,
riversides, grave-yards, hills and cremation grounds. It
appeared that these places exerted on Mm a strange fascina¬
tion. Instinctively he avoided the din and bustle of the city
life and was unconsciously led away from it to dreadful
solitudes. The sense of fear had vanished from him
entirel y — danger and death had lost their terrors for him.
A feeling of perfect assurance, security and protection was
ever with him. The powerful Ram-mantram never left liis
lips. He was uttering it like a machine. It has been
revealed in “In Quest of God” how miraculously he was
more than once saved from terrible situations. It seemed as
if God had taken him up for His experiments— to mould,
transform and manipulate him as He willed- a wax lump in
His dexterous hands.

Some friends of Northern India who had met him dur¬
ing his first years wandering life declared that tiiey
observed him as having been possessed by extreme dis¬
pa ssion. He was indifferent alike to his body and to the ex¬
ternal world and was found absorbed solely in Ram-smaran
or God-remembrance. He was also discovered to be like a
child, passive, docile and obedient. He was bathed, clothed
and fed and led in all things. In fact he had neither attrac¬
tion nor repulsion for the world. His attitude towards it
was simply inexpressible, for he felt, in fact, nothing to
interest him in the world, and curiosity he had none. It
was simply a wonderful state. Even intellect and emotion
seemed to have ceased to function. Truly, God by His power
had eradicated from big heart the false, self -asserting ego,

IN THE VISION OF GOD

and was working Himself in its place— the one great power
who causes both the internal and external movements in this
world of phenomena.

At this period Ramdas scarcely talked. He was per¬
fectly fearless. Love and hate, like and dislike, conveyed no
meaning for him. In brief, he could be likened to a dry
leaf tossed at random as the wind of divine will listed. It
was thus that he was guided back by God to Mangalore
after a year’s absence.

CHAPTER I

PANCH PANDAV CAVE

(i) Unity of Religions

Panch Pandav cave is on the Kadri hill at a distance of
two miles from Mangalore town. Of the six caves on this
hill the one occupied by Ramdas was the largest. It is so
situated that at dawn the sun’s rays .pierced straight
through the darkness inside the cave, flooding it with their
golden effulgence. He remained in this cave for nearly
three months. He was then clad in a coarse khaddar cloth,
and used for asan and hed a bare deerskin. A tiny earthen
dish with cotton wick and cocoanut oil served the purpose
of a lamp. Added to these, a copper water pot comprised
his equipment in that solitary retreat. His diet consisted of
milk and plantains twice a day.

During the day he had a stream of visitors from the
town and other parts of the district. They would take un¬
feigned delight in listening to the story of his travels and
experiences in the course of a year’s absence. The visitors
were drawn from all castes and creeds. Hindus,
Christians and Muhammadans, all alike, vied with each
other in granting him the joy of their company. Itinerant
sadhus and sannyasins would also bless him with
their visits.

He discoursed with the Hindus upon the one supreme
Brahman as the sole cause of creation, preservation and
destruction. This great Reality has incarnated in India and
other parts of the world in different ages to subdue evil
and establish the rule of love and righteousness. Rama,
Krishna, Buddha, the great rishis, mahatmas and saints
point to the one goal as the highest aim of life, viz. libera¬
tion and union with God. Human life is solely intended
for attaining this blessed state. The supreme Lord is seated
in the hearts of all beings and creatures. He is absolute

IN THE VISION OF GOD

existence, consciousness and bliss - Satchidananda. Yon can
realize Him through one-pointed devotion and complete
self -surrender. The initial step on the path to this goal is
purity and control of mind which is acquired through
concentration. An easy method for concentration is con¬
stant repetition of the divine Name and performance of all
actions as a sacrifice to the Lord. You may call God by any
name— Rama, Krishna, Shiva or any other you hold dear.
The Name Himself is Brahman. The reiteration of the
Name coupled with the meditation on the attributes of God
purifies the mind. Prayers, hymns and fasting are neces¬
sary aids. You must develop the divine qualities of compas¬
sion, peace and forgiveness. God reveals Himself in that
heart in which these ennobling virtues reside. Now the
divine light shining within you dissolves the ego-sense, and
yonr identity with the Godhead is realized. This experience
grants you the knowledge of immortality. Thereafter, you
dvrell in a divine consciousness and your vision becomes
universalised, bringing you supreme peace and ecstasy.
Now it is that you behold the whole universe as the very
expression of God whom you have discovered within yon.
Nowr God is everywhere for you — in everybody and every¬
thing. This transcendent vision unlocks the infinite foun¬
tain of love in your heart— a love that fills and embraces the
entire cosmos*. All distinctions now disappear in the
equality of this vision. This supreme state of beatitude
bestows on you liberation and immortal joy. Believe that
incarnations or divine teachers like Jesus Christ, Muhammad,
Zoroaster and others are also manifestations of the same
great Truth, Yerily, all the different religions are so many
paths that lead mankind to the one universal God.

To the Muhammadans Ramdas would speak of Allah and
Muhammad. Allah means the almighty. Islam signifies the
way to peace. G-od is indeed all power and peace. Prophet Mu¬
hammad established Islam among the warring and ignorant
tribes of Arabia so as to awaken in them the spirit of peace,

PANCH PANDAV CAVE

love and brotherhood. He taught the way to reach Allah—
the almighty. How to attain Him ? He savs, ^Surrender
your will to Allah’s will. Have full faith in His omni¬
potence and understand that everything happens hv His
will.” Self-surrender is the path pointed out by Muhammad.
He emphasised that surrender comes only through perfect
self-control by prayer and fasting. He enjoins upon his
follow* eis to say namaz or prayers at least five times a day.
This communion would keep them in continued recollection
of God, forming a strong basis for a life of purity and peace.
Conditions for this attainment are : practice of love, com¬
passion and kindness to all fellow- beings. He held that
they should exercise toleration towards other faiths which
also take the aspiring souls towards God. His dictum is
really this: there should be no compulsion in religion. He
laid specific stress upon charity, sincerity, honesty and
fellow-feeling. He preached that unity born of self-sacrifice
and mutual love makes you recognize the oneness and
omnipotence of God. To realize unity amongst mankind is
to dwell in the one God— in the mansion of eternal power
and peace, and to earn everlasting life.

To the Christians Eamdas would say: To have faith in
Christ means to accept him as your ideal. Your sole aim
should be to attain the Christ-ideal and to live up to Ms
pure and selfless life. Let the thought of Christ-ideal possess
your very soul and inspire your life and its activities.
Christ is an embodiment of divine love. He defines God as
love, and this truth he has come to prove in bis life. What
is the nature of the love . he .enunciates ? It is a mingled
perfume of meekness, purity and mercy. Blessed is he who
is filled with the fragrance of love, because he will then be
a true and accepted child of God— love of God has become
manifest in him. He exhorts : Love one another and God
dwelleth in you. It is this supreme love that converts you
into the image of God. This supreme love enables you to
enter into the kingdom of eternal happiness. The kingdom

IN THE VISION OF GOD

of heaven is nothing but a blissful consciousness which is
bom of everlasting life. He reveals the secret of this
kingdom when he says: “The kingdom of heaven is -within
you.” The Father and the Son are one. Identification with
the Son is identification with the Father. Father is eternal
peace manifest as the Son -the infinite love. So your life
should be ruled by Chirst, that is love. Then he leads you to
the realm of the Father, the absolute peace. Do not think
that Christ is tlie only way to salvation. Great souls have
been, long before Christ, holding aloft the torch of divine
knowledge for the illumination of the world. Christ held
humility as the highest virtue ; love and sympathy for all
alike as the criterion of conduct; and resignation to the
will of God as the means for the attainment of the kingdom
of heaven or everlasting life and peace.

Ramdas does not belong to any particular creed. He
firmly believes that all creeds, faiths and religions are differ¬
ent paths which ultimately converge to the same goal. The
very sight of a Muhammadan reminds him of Muhammad ;
of a Christian, J esus Christ ; of a Hindu, Rama, Krishna or
Shiva ; and of a Buddhist, Buddha ; of a Parsee, Zoroaster.
All the great teachers of the world are from one God- the
first eternal cause of all existence. Whether it be in the Gita
or the Bible or the Koran or the Zend Avesta, we find the
same note insistently ringing, viz. self-surrender is the
supreme way to liberation or salvation.

(ii) Service of God

Reverting to the mode of life Ramdas was leading in
the cave, he would rise at about three o’clock early morn¬
ing and run down directly to the water tanks for bath.
Though the path to the tanks was rough and risky, he
would not forgo his morning dip even in the darkest night.
After bath he would sit in asan for meditation till day¬
break. For some days his meditation consisted of only the
mental repetition of Ram-mantram. Then the mantram

PANCH PANDAV CAVE

having stopped automatically, he beheld a small circular
light before his mental vision. This yielded him thrills of
delight. This experience having continued for some days, he
felt a dazzling light like lightning, flashing before his eyes,
which ultimately permeated and absorbed him. Now an
inexpressible transport of bliss filled every pore of his
physical frame. When this state was coming on, he would
at the outset become oblivious of his hands and feet and
then gradually his entire body. Lost in this trance state he
would sit for two to three hours. Still a subtle awareness
of external objects was maintained in this state.

Some friends would pay him visits early in the morning
when he was absorbed in the trance, and he had at the time
a hazy recognition of their presence. He could hear sounds
of talk, if any, — mere sounds without sense or meaning for
him. Whenever he fell into the trance he would feel its
grip so firmly that he could not easily shake it off . At the
longest it would not last more than three hours. After
returning to body-consciousness lie would be engaged in
singing to himself some hymns glorifying God, and also in
the loud recitation of the mantram. In fact, except when
conversing, reading or writing, he used to utter the mantram
ceaselessly throughout the day.

The trance experience brought about another change,
viz. sleep thereafter became a state of half-wakefulness or
awareness during which he was filled with pure ecstasy.
Sometimes, at dead of night, a friend would pay him a
surprise visit. Although Ramdas was in the trance state, he
could know the friend’s approach even when he was yet a
furlong from the cave. It was during this time that Ramdas,
as willed by the Lord, devoted two hours past midnight
to the work of writing the book “In Quest of God”. The
last days in the cave also saw the trance condition encroa¬
ching upon the hours of the day while no visitors were
present. The utterance of the mantram would stop of
itself and he would transcend the body-consciousness.

IN THE VISION OF GOD

Here a ‘unique experience is worthy of note. One morning
he was standing inside the cave gazing on the golden orb
of the rising snn, and he felt the trance stealing over him
and very soon lie was entirely absorbed in it. Some
time passed and he came back to the body-idea. A
casual downward glance disclosed to his view a serpent
coiled round his right leg. Its forked tongue was briskly
licking his big toe. Kamdas was not affected by the sight.
In the same motionless posture he watched the loving
attention of the serpent. A minute or two thus passed and
the reptile slowly unwound itself and crept out of the
cave. He recollects to have addressed it thus : “Oh ! beloved
Earn, why art thou in such a hurry to go ?” The Lord’s lila
is really wonderful. All forms are His and He plays in
various ways. The serpent friend conceived such a great love
for Ramdas that it would come to see him every morning
consecutively for three days after which it stopped away
for good.

In accordance with a distinct command from the Lord
within, he observed a vow of silence for seven days. Despite
the pressure of friends he could not break it before the fixed
time. For, he felt he was quite helpless in the matter. Surely,
God had complete mastery over His servant.

Ramdas had noted a batch of lepers underneath the
banyan trees in the Mangalore maidan. One of the lepers,
whose disease was in an advanced state, was conveyed every
day in a hand-cart by a small stout lad for alms from door
to door. The face of this leper was so much disfigured by
the fell disease that his features were quite indistinguish¬
able. His whole face was one big sore — red and dripping
with pus. His eyelids, nose and lips had all been eaten up
by the disease.

As commissioned by the Lord, Ramdas undertook to
feed these lepers at noon. The kind visitors to the cave
condescended to offer food for them. On collecting food
from three houses a day, he would go to the maidan reach-

PANCH PANDAV CAVE

ing it at about one o’clock in the afternoon and feed them.
The leper 'who had the worst attack came in for service
first. His toes and fingers also having fallen a prey to
leprosy, he could with great difficulty raise the food to his
mouth.

While he was engaged in eating, Ramdas would be busy
in driving away the flies that were settling on his face
which at other times he covered with a piece of cloth.
Ramdas had also to rub off gently the stream of pus cours¬
ing clown his cheeks into his mouth. The remaining food
would then be distributed to the boy and other lepers. The
Lord put him to this service for about two months. All the
time, far from feeling any weariness or repugnance, he
performed the task in a spirit of enthusiasm surcharged
with an objectless ecstasy. A few days before he bid adieu
to the cave, the feeding work was suddenly stopped by the
command of the Lord. 0 Lord, Thou feedest all Thy
creatures in Thy own inscrutable ways. Ramdas is hut an
instrument in Thy omnipotent hands.

Soon after the feeding of the lepers had ended, a
Malayali, that is, a native of Malabar, came to stay with
Ramdas in the cave for a few days. He was so emaciated
that he was only skin and bones. Ramdas thanked God for
His having given him another opportunity to serve Him in
the form of this skeleton-bodied Malayali. Ramdas scarcely
found this friend in a talkative mood. The only expression
that was now and again issuing from his lips in a weak
voice was “Krishna, sharan, sharan”. Ramdas would both
at noon and in the evening run down to the city and by
begging collect food to feed this welcome guest. Oh Lord,
Thy manifestations are most marvellous. The lepers and the
Malayali that he served are Thyself in those forms. The
entire universe is Thy Self -revelation in which Thou art
manifest in a variety of masks. Thou art the one absolute
Truth, birthless and deathless ; pure Satchidananda, eternal
existence, knowledge and bliss.

2 #

IN THE VISION OF GOD

Amongst the daily visitors mention lias also to be made
of a goat and a cow. Both would appear at the cave regularly
for their share of plantains. The goat played with Ramdas
with great familiarity. He would dance on his seat and
sometimes climb on his shoulders. The cow on the other
hand would quietly come to the entrance and with out¬
stretched neck receive a plantain and then walk away.

(hi) Young Aspirants

The kind mother— Ramdas’ wife in his old life— was
laid up with fever for some days owing to the strain of the
journey by steamboat while accompanying him from Hubli
to Mangalore. He was visiting her once in every two or three
days until she recovered. During one of the visits, the
reputed saint of Puttur— Krishnarao— was in the house.
He came to where Ramdas sat beside the ailing mother.
At the sight of him, Ramdas prostrated at his feet.
He sat down.

“Was it necessary that you should have entirely re¬
nounced the householder’s life and taken up the diksha
of sannyas?” he asked.

“Ram -willed it so. Ramdas could not help it,” Ramdas
replied.

“Your Ram must then be wonderful. May I know where
He is ?” he questioned.

“He is residing in the hearts of ns all, because He is
all pervading,” Ramdas rejoined.

I cannot see Him. How can we know that it is His will
that guides us?” he asked again.

He is invisible to the ordinary eye, but can be seen
through a purified vision,” Ramdas said. “Only when you
see Him, you realize that it is His will that directs your
actions. Freedom from attachment and complete surrender
to Him are the conditions of this supreme vision.”

I cannot fully understand what you say,” Krishna-

PANCH PANDAV CAVE

rao persisted. “I believe that worldly life need not be
abandoned in order to realize God.”

“True,” Ramdas replied. “Ramdas still belongs to the
world, not in a partial sense but in totality. His Beloved
is not only in particular persons but is discovered to be
residing, in all His power and glory, in all beings, creatures
and things.”

Here the conversation ended, and Ramdas left the house
and returned to the cave.

One day at about five o’clock in the evening, a Saras wat
lad of 14 years of age, who was an occasional visitor to the
cave, dropped in. He was in tears. With an outburst of
anguish he exclaimed:

“Rama, I will in future always dwell with you. I am
not going to give you up. I desire to dedicate my life to
Ram-nam.”

“Ram,” Ramdas advised him, “you cannot remain here.
Your parents will be anxious about yon. Go back to
them.”

“I have nothing to do with parents, house and the
world. You are my all in all,” the lad said. “I will go on
repeating the holy Name in your society.”

“You can do the same in your house,” Ramdas
suggested. “It is not necessary that you should stop with
him for uttering the Name.”

“No,” he said, “I cannot take the Name in our house.
I am forced to go to school for which I have conceived a
disgust.”

“Where is the harm in attending school?,” Ramdas
asked.

“Oh! I have had enough of it. I fell into the society of
certain boys who always indulged in unchaste talks, and
my mind got terribly distracted. I will never again step
into a school.”

“In that case,” Ramdas replied, “you may not attend
school but remain .pure by practising devotion at home.

IN THE VISION OF GOD

Yon are too young to take the proposed step without
consulting your parents. Be guided by them. They mean
always well. Only clo not give up taking the holy Name.
Trust Him whose Name you are uttering. Avoid the company
of hoys who defile your mind.”

6 ‘Don’t ask me to go back. My father, mother, teacher
and all are yourself.” Saying thus the boy entered the
interior of the cave and, taking his position in a dark nook,
went on with Ram-japa. Ramdas going up to him told him
again to return to the city as it was growing dark. For
some time he stood firm and would not yield, but at last
agreed to go back to Ms parents. The night having come on,
it was now- quite dark. So Ramdas offered to escort him to
his house which lay in the precincts of a temple in
the city.

While descending the hill with the lad Ramdas met
a friend with a lantern coming to invite him for a Idrtan
party in the house of his master. Ramdas handing the boy
to his charge asked the friend to take him to his house.
Ramdas proceeded to attend the kirtan party.

A few days later, another young man, a Kanarese
Brahman just out of his teens, walked in at dusk and pro¬
posed to throw in Ms lot with Ramdas. Here again the
school life had driven him from home, relations and
friends. This young man was thoroughly stubborn and
refused to return to his friends in spite of Ramdas’ utmost
efforts. He remained for the night. He would disappear for
the day, wandering aimlessly on the extensive tract of
the Kadri hill and regain the cave in the night. He did
not care for food. Ramdas would. share with him what
little food he was getting which consisted of but a small
quantity of milk and a few plantains. For about a week
the young man continued to live a life of an apathetic
recluse. For the last night of his stay lie stopped away,
but turned up early the following morning, his clothes
soiled with the brown stains of the earth. He said that he

PANCH PANDA V CAVE

spent the night in the open on the hill, lying down on bare
ground. Y h, ’ * -

At noon a party of four men arrived at the cave. These
were the young man’s friends. His parents lived in a village,
and he was in Mangalore for his studies. His friends asked
him to go with them but he refused point-blank to do so.
Then they appealed to Ramdas to advise him. Ramdas
assured them that he had used all his powers of persuasion
to induce him to return to his house but he had failed. How¬
ever, he called the young man by his side and resting his
hand on his shoulders said: “Ram, don't cause any further
sorrow and pain to your parents. Bo please go back.”
Strange as it would appear, the young man now obeyed
and left with the friends who had come in search of him.

(iv) The True Vision : Samadarshan

For two years from the time of the significant change
which, had come over him, Ramdas had been prepared to
enter into the very depths of his being for the realization
of the immutable, calm and eternal spirit of God, Here he
had to transcend name, form, thought and will -every
feeling of the heart and faculty of the mind. The world
had then appeared to him as a dim shadow— a dreamy
nothing. The vision then was mainly internal. It was only
for the glory of the Atman in His pristine purity, peace and
joy as an all -pervading, immanent, static, immortal and
glowing spirit.

In the earlier stages this vision was occasionally lost,
pulling him down to the old life of diversity with its
turmoil of like and dislike, joy and grief. But he would be
drawn in again into the silence and calmness of the spirit.
A stage was soon reached when this dwelling in the spirit
became a permanent and unvarying experience with no
more falling off from it, and then a still exalted state
came on; his hitherto inner vision projected outward.
First a glimpse of this new vision dazzled him off and on.

IN THE VISION OF GOD

This was the working of divine love. He would feel as
though his very soul had expanded like the blossoming of
a flower and by a flash as it -were enveloped the whole
universe embracing all in a subtle halo of love and light.
This experience granted him a bliss infinitely greater than
he had in the previous state. How it was that Ram cl as began
to cry out “Ram is all, it is He as everybody and every¬
thing.11 This condition was for some months coming on
and vanishing. When it wore away, he would instinctively
ran to solitude. When it was present, he freely mixed in
the world preaching the glory of divine love and bliss.
With this externalised vision started Ramclas1 mission.
Its fullness and magnificence was revealed to him during
his stay in the Kaclri cave, and here the experience became
more sustained and continuous. The vision of God shone in
his eyes and he would see none but Him in all objects.
Now wave after wave of joy rose in him. He realized that
he had attained to a consciousness, full of splendour, power
and bliss.

Ramclas gave up the cave and set forth once again on a
* wandering life. He gave a touch of the inexpressible bliss he
was enjoying to all who came in contact with him. Yast
crowds thronged around him wherever he went. Divine
love thrilled his entire being at the sight of big multitudes.
In a state of perfect ecstasy he delivered himself out in
accents of love and joy.

CHAPTER II

KOLLUR AND KASARAGOD

(i) Real Contentment

H. Umanathrao, a pure and selfless son! with Ms devoted
wife, came down from Kundapur, a small town to the
north of South Kanara, to take Ramdas over to his place.
Ramdas left Kadri cave. The object of Umanathrao was to
get him the darshan of a venerable saint staying at the
famous temple of Mukambika of Kollur. The same evening
they reached Kundapur. They travelled by motor-bus. The
kind friend provided him with a separate room, the up¬
stairs of a house facing his own.

Ramdas passed happily a period of about a month and
a half in Umanathrao’ s delectable company. Umanathrao
was a true philosopher. He lived a life of selfless service.
He was simple and unassuming by nature. He held a
British university degree in medicine. In a spirit of
renunciation he had given up Government employment
and had taken up private practice. He was greatly loved by
all the people of Kundapur for his ready medical aid at all
hours. He was kind and sympathetic towards all alike ;
rich and poor, old and young, high and low. He would
not take any fee for his services from the poor and even
from the rich he would not accept any remuneration when
he was not in need of money. He was entirely free from
anger, guile and malice. He was extremely charitable. He
would often speak of the world as only a play of God, and
that the best way to live in it was to witness the game
dispassionately. The light of divine love ever illumined his
heart. When occasions arose, he would do the meanest service
for the relief of his fellow-men. He also possessed a keen
sense of humour and was remarkably witty. He was indeed
a pure, godly and noble soul.

A month passed, and Ramdas reminded Umanathrao of
the proposed trip to Kollur. Arrangements were at once

IN THE VISION OF GOD

made to start. Ramdas, Umanathrao and another friend,
crossing a river by boat, came to the road leading to Kollur
which lay through a dense forest. Here they boarded a
bullock- cart. The path was narrow and nigged— cut through
a vast extensive jungle spreading all along the way to
Kollur. The Jungle was infested with wild beasts. Kollur
was reached without anything of importance having
occurred on the way.

Kollur is a small village on a plateau bounded on three
sides by tall mountains called Kotashadri hills. A dense
forest of giant trees growing on these lofty and towering
hills lent a peculiar majesty and fascination to the place.
In the centre of the village is situated the shrine of
Mukambika — the Mother of the universe. Umanathrao led
Ram das directly to the part of the outer building of the
temple where the saint was lodging. Ramdas bowed down
before the holy saint. He appeared to he over 70 years old.
His eyes were large and greenish in tint and their expres¬
sion was distant and listless but mingled with a gleam of
tenderness and cheer. He owned a flowing grey beard that
lent sanctity and light of wisdom to his full and beaming
face. He was seen squatting on the floor, wearing only a
kaupin. Having enquired after the welfare of the visitors
he straightaway launched into religions talks.

He recounted a good many stories from Bhagawat and
other sources. He discoursed eloquently upon bhakti or
love of God. In the enthusiasm of the talks his body
would convulse with spiritual rapture. At intervals he
would shut his eyes and sit silent for a minute or two, his
face lit up by a strange, spiritual glow. He referred to his
body as a monkey prone to all sorts of tricks.

“Look here,” he would say pointing to his body, “this
monkey is often up to its tricks. The limbs get so cramped
with rheumatism that they refuse to move about freely,”
and he would add with a chuckle, “the monkey is always
full of cheshta”.

KOLLUR AND KASARAGOD

His legs were so weak that he could hardly walk
without help. He lived alone and still was always
cheerful and contented. His strictures upon worldly life
were sharp and severe. The saint would keep the party
engaged with his lofty discourses till late in the night. He
would never get tired of talking about God and His glories.
Whenever he was alone, he was observed to be busy
writing down in pencil the name “Ram” with which he had
filled up many note-books. Altogether, the stay with the
saint lasted only three clays. On the second day they were
joined by a young but Mind sadhu led in and attended on
by an elderly widowed lady. The sadhu appeared to he
about 20 or 22 years old. Owing to two cataract spots on
the pupils he had become stone-blind. Dr.Umanathraowent
up to him and examining his eyes gave him to understand
that a simple operation would restore his sight, and that he
was prepared to do that much for him. The sadhu turned
round and said : “Kind Sir, I would have nothing of what
you say. I am perfectly contented' with the lot God has
bestowed on me. What do I care for the external and
perishable sight when the internal has opened? The former
is a snare, and God through His infinite mercy has deprived
me of it so that my inner vision may all the more be pure
and glorious. I am happy and cheerful in the contemplation
of the divine Lord who dwells in the hearts of all. May He
always keep me in tune with Him.”

As he spoke thus, his eyes, the light of which had gone
out, were filled with tears and his face shone with a
wonderful lustre.

The three days glided away most - blissfully- in the
society of these saints. Before leaving the village the party
visited the shrine of Mukambika. They returned to
Kundapur. Stopping with TJmanathrao for a fortnight
more Ramdas left for Mangalore. On the way he halted
for two days atUdipi where hemetK. Anandrao, a pure soul
living a retired life engaged in austerities. Ramdas enjoyed

IN THE VISION OF GOD

his most delightful company. Anandrao read out to him
selected quotations from various philosophical works he
had studied. In fact he poured into Ramdas the very essence
of the highest truths. He was all love and kindness. In this
connection, Ramdas cannot help mentioning the remark¬
able love and regard with which he was uniformly treated
by all, including the members of the family to which he
belonged in his past life.

Ramdas, during his stay at Udipi, took a stroll with a
friend to a distant water-spring where he bathed. On re¬
turn they paid a visit to the celebrated temple of Sri Krishna
founded by Sri Madhvacharya, the great religious reformer
of southern India.

(ii) The Power of God’s Name

Stopping at Udipi for a couple of days Ramdas pro¬
ceeded to Mangalore, where too he had to stay only for a
short time. P. Anandrao, an elder brother of his former
life, eagerly wished to take him to Kasaragod — a town to
the south of Mangalore where he lived. At Ramdas’ request
he arranged to procure for his occupation a small room in a
newly built dharmashala in the midst of three temples. Iii
the vicinity of the temples were two tanks in which he
would have the morning bath. Anandrao was very kind and
loving. He was keen on Ramdas’ comforts. The little room
was fully equipped with the simple necessities of Ramdas’
life. They consisted of a soft mat with a deerskin spread
upon it, two ochre-coloured khaddar pieces, a couple of
mats for visitors, a hurricane lantern, a country leaf
umbrella, one copper water pot and some religious books.
A piece of card- board was also nailed to the wall above his
seat with the divine Ram-mantram written in bold Kanarese
characters thereon. Ramdas gives these details since a
strange event that happened has a close bearing upon them.
His diet was niilk, fruits and plain boiled rice,

KOLLUR AND KASARAGOD

During the first few days, crowds of visitors gathered
round the rest-house to see him; of these, school-boys
formed the majority. Many earnest devotees of God also
visited him. In the nights he was often taken out to attend
kirtan parties where the popular devotional songs of the
great Indian saints were sung. These songs contained the
essence of the sublime Hindu philosophy. They treated of
devotion, knowledge and renunciation. Their direct mode
of appeal elevated the mind and filled it with divine
fervour. Among the hymns the most popular were those
of Kabir and Tukaram. Indeed their poems were rare gems
of spiritual thought in which were blended perfect rhythm,
lofty idealism and pure emotion.

In the afternoons Ramdas was engaged in reading the
English translation of Tulsidas Ramayana and rendering it
in the vernacular for the benefit of the devotees who
thronged the small room. They were imbibing with avidity
the spiritual nectar provided by Tulsidas in Ms immortal
work .

One day a young man, weighed down by despondency
and despair, came to Ramdas. He recounted the tale of his
woe. Ramdas advised him to repeat the Ram-mantram and
assured him that all would be well. The friend would
thereafter visit Ramdas every day, and he was found
immersed in the japa of Ram-nam. A few days passed and
he came to Ramdas with a cheerful face and told him that
the impending calamity that threatened him had passed off
without scathing him in the least. All victory to that
powerful Name! The Name of the Lord has undoubtedly
the power of dispelling ignorance, pain and misery. So
saints all over the world are never tired of glorifying the
Name.

One early morning two old visitors who had retired
from active life came to see Ramdas. They started a cosy
little chat over their domestic worries.

“ The thatching season has come,” one was saying to the

IN THE VISION OF GOD

other. 46 1 have been on the lookout for grass bundles for
the purpose but could not procure any, as grass- vendors
could be rarely seen. I am much worried.”

“That is nothing,’1 cried out the other. “My trouble is
worse. Our front-gate needs repair. Stray buffaloes get free
access to my garden and lay waste every blessed thing I
have planted. I called in carpenters for mending the gate
but they slipped out of my hands like eels. I can hardly
sleep in peace at night.”

So on and so forth ad infinitum . Ramdas listened for a
time to their frank exchange of confidences regarding their
private troubles. He felt lie was one too many on the spot
and realized that they would better enjoy themselves with¬
out the presence of a third party who had no interest in
their discourse. So he quietly glided out of the room and
made his way wi th rapid strides to the top of a hill outside
the town. Rambling for an hour he retraced Ms steps to
his little room. But where were the birds? They had flown
away. However, they dropped in again the same evening
and beseeched him to forgive them for their indiscretion
in discussing their private worries, in his presence, at his
retreat.

"With all the sweetness that Ramdas could command
he said: “The room in which Ramdas lives isopen to all
for, people who are beset with worldly troubles may freely
resort to it and gain peace and calmness through the re¬
membrance of God. On the other hand, if they come to the
room with a bundle of their cares and opening it spread out
its contents, they are simply denying themselves the much
needed solace which the room would otherwise yield.”

In one voice they agreed with what Ramdas said, and
promised not to commit the blunder again.

(iii) God assumes Ail Forms

Another extraordinary experience worth narrating in
some detail befell Ramdas. About ten o’clock in the night

KOLLUR AND KASARAGOD

on a rainy clay, a strange looking -individual entered Ms
room. Besides Ms being clothed in rags, Ms hair was
dishevelled. He had with him a small bundle suspended on
a rough palm stick. He looked as if he were demented. He
came in and took his seat near Ramdas.

“May I rest here tonight?,” he asked in a queer sing¬
song manner. Ramdas said that he was quite welcome.

He sat on the mat and opened Ms bundle which
contained a bizarre assortment of small hits of cloth in
varied colours. Taking out the rags he scattered them
on the ground. Then glancing at Ramdas he laughed a
merry laugh.

Ramdas thought to himself: “0 Lord, Thou cometh in
wonderful disguises”. After a while the strange visitor
gathering up the scraps remade the bundle. Bext approach¬
ing Ramdas he chanted the burden of a popular Eanarese
song, the purport of which was: “Thou art the ever pure,
all-merciful and mysterious Govinda.” He sang forth this
verse in his own peculiarly passionate and impressive style.
He spoke in the Kanarese tongue. Suddenly, stopping his
music, he directly looked on Ramdas’ face and said: “You
see, my clothes are all old and worn out. Would you not
part with the one you are using, for me?”, pointing to the
cloth worn by Ramdas.

Ramclas at once divesting himself of the cloth handed
it over to him. The visitor carefully folded it and laid it
beside him.

In an imperious voice he spoke next : *k]tfow let ns sleep.
Reduce the light. Mind you, don’t put it out.” Obediently
Ramdas carried out his bidding. He laid himself down
pretending to sleep, and Ramdas followed suit. Five
minutes had not elapsed when he sprang into a sitting
posture calling on Ramclas to do the same. Ramdas yielded.
The light -was made brighter.

“I have yet to demand something more,” he said.

“Everything in this room,” Ramdas replied, is Ram’s

IN THE VISION OF GOD

property, and since you are He you have a right to it. You
may freely ask and take.”

Meantime, Ramdas had covered himself with the other
spare cloth.

“I need also the cloth you have just put on,” and he
stretched forth his hand. Without a word Ramdas surren¬
dered up the second cloth.

Some minutes passed and he said: “I have need for a
water pot. If you have no objection, you may give the one
over there,” — pointing to the vessel in the corner of the
room. Emptying the pot of its water, Ramdas passed it
on to him. As desired by him, Ramdas made up the things
into a bundle. Then he called for the mat, the deerskin, the
lantern, the umbrella, the spare langot, one after the other,
at almost regular intervals.

Ramdas felt that God was out to test him if he had any
sense of possession still left. His dedicated life did not
admit of any attachment to things of the world. Whenever
he gave away the things to this strange friend, he did so
in a spirit of delightful spontaneity. With a rising
emotion he addressed the visitor: “O Lord, Thy tests are
wonderful. Everything is Thine and Thine alone.” At this,
the visitor broke out into his usual offhand laughter. He
demanded also a few religious books which were in the
room. All articles were tied up in a cloth and formed a
pretty big bundle.

Later he said with a note of warning in his voice:

‘‘Look here, you have given me many valuable articles.
It is possible, "when I am gone with them, you might regret
your folly. What say yon?”

“No, not at all,” quickly responded Ramdas; “since you
are taking away your own things, Ramdas has no cause for
regret.”

“Now, then,” he' broke out, “give me that board on the
wall.” It also went to swell the bundle.

The room was pow almost empty. Being monsoon

KOLLUR AND KASABAGOD

it began to pour heavily. Tbe night had advanced and
it "was about 3 a. m. Ramdas had nothing on except a

kaupin.

“One thing more,” he still cried. “I may also require
the pair of spectacles you have on.” The pair of spectacles
was duly handed over to him, on examining which he
remarked that it would fit him.

“Yet one thing more,” he said.

“You may demand anything,” replied Ramdas. “Ramdas
has dedicated his entire life to thee.”

“Pass me the kaupin you are wearing,” he asked
calmly.

It was beyond any doubt now that God Himself was
here for a crucial test. Ramdas with perfect nonchalance
horn of complete self -surrender loosened the kaupin from
his otherwise naked body to offer it to him. But before
Ramdas had removed it outright, the strange friend stopped
him with his hand saying: “No, no, you may retain it,
I need it not.” He then eagerly asked, “Can you follow
me?”

Ramdas lost no time in replying: “By all means.”

“Not now, some other time”, he said and prepared to
start. It was now raining in torrents. In one hand he held
the lantern and in the other the umbrella, and the palm
pole flung across his shoulder with the bundle suspended on
it, at Ms back.

Standing on the landing steps he flashed a parting shot.
“What do you think of me ? I am not mad. I am not,” he
said with great emphasis.

“You are He, you are He,” gasped out Ramdas -Ms
throat fully choked with emotion.

The friend descended the steps and walked away.

Ramdas returned to the room and the moment he sat
down on the floor, he was lost in a deep trance. It was
broad daylight when he recovered from the trance. He
beheld quite a crowd swarming at his door, of whom

IN THE VISION OF GOD

Anandrao was one. The news had been conveyed to them
by the servant who was bringing for Kamdas his morning
milk and fruit. They assumed that a thief must have
decamped with all the missing articles from the room.
They inquired of him how it had all happened.

Ramdas only replied: “The Lord Ram provides through
one form and tabes away through another.”

This brief and enigmatic explanation did not, of course,
satisfy them. So he had to give out a detailed account of
the incident of the previous night. All listened to the story
with breathless interest. One of them suggested that the
rogue should be hnnted down and captured.

“For what fault of his?” asked Ramdas. “He has taken
only Ms own things. There is no law on earth,” added he,
that can punish him for it. He is not a rogue. He is the
Lord Himself.”

An irrepressible smile lit up the faces of all who heard
him. They seemed to have understood him and quietly
dispersed. Before noon the same day, Anandrao, all kind¬
ness and love as he was, furnished the room afresh, so
that it looked again as if nothing had been removed from
it. A few days later, the new waterpot had to be
substituted by another, the second one having gone into
the possession of an itinerant sannyasini who was hadly in
need of one.

Anandrao sought to replace the pair of spectacles but
Ramdas declined saying:

“The Lord has deprived Ramdas of the spectacles
because he may not need them in future. His will be
done,”

Ever since then Ramdas has been doing without specta¬
cles, as his sight has been completely restored.

One evening, while Ramdas was reading the treatise
on raja yoga by Swami Yivehananda, a desire arose in
his heart to practise pranayama. Ho sooner did this
thought flit across his mind than a young raja yogi

KOLLUR AND KASARAGOD

stepped into the room and sat beside Mm. Bamdas at once
saw that the Lord had sent the yogi to instruct him in this
great science.

That very night the raja yogi initiated Bamdas into the
mysteries of raja Tidy a or royal science as he called it.
Thenceforth Bamdas -was mostly occupied in the practice
of asana and pranayama. As the practice went on, he
experienced a dead stillness and peace overtaking him.
Accordingly, the incentive to reading and talk vanished.
He became composed and silent. This change was marked
and remarked upon by the daily visitors. Hanger, hitherto
dormant, was aroused, and he had to take larger quantities
of food than asnal— the rule of satwie diet being broken.
Under the strain of incessant practice of pranayama he
felt great physical weakness . A craving for solitude now
seized him, so that he might undergo the new experiences
in an undisturbed place. He proposed the change to
Anandrao who immediately arranged to shift him to a
place about two miles from Kasaragod.

CHAPTER III

KUDLU — KADRI HILL

(i) Pranayama

Kudin is a countryside two miles to the north of
Kasaragod. Ramdas was lodged in a tiled house of three
rooms on the slope of a valley, above which was an
extensive uninhabited plateau, green with verdure and
shrubs. At the foot of the house was a shallow excavation,
from one side of which was flowing down a narrow jet of
pure sparkling water, supplied by a hidden spring. Majestic
silence reigned over the valley. It was a fit abode for
undisturbed meditation. God willed that Ramdas should
live in such a place.

In right earnest Ramdas started the practice of
pranayama. For long hours he would sit up for the exercise.
He became in regard to food highly eccentric. The supplies
came from Anandrao who was visiting him every morning
to look after his needs. His pure love made him bear with
remarkable patience Ramdas1 innumerable freaks and
fancies in the matter of diet. He changed his diet from day
to day from one thing to another, and at last, went for some
days on mere water-fast. Then he would again revert to
the usual meals.

These experiments in diet coupled with incessant
practice of pranayama reduced his body and gradually
weakened it. The mind lapsed into a state of perfect
listlessness and torpor. It seemed to have descended into
the very depths of inexpressible stillness and silence. On
and on the practice continued. The utterance of the
mantram stopped entirely. All the hours of the day and
night were devoted, almost without break, for control of
breath. At times due to over- exhaustion he would drop
down an emaciated and limp figure. The raja yogi who
initiated him came on a visit. He watched the keen struggle

KUDLU— KADRI HILL

through, which he was passing and encouraged him on. He
advised Ramdas to feed 'the body properly. One thing,
however, became evident to Ramdas —this exercise was
dealing a death-blow to memory, reason and the subtler
emotions of the heart. The mind became blank and arid-
inactivity and silence was the result.

It was the will of the Lord that Ramdas should also gain
this experience of pranayama— a mode of mind-control
prescribed by the great sage Patanjali. This discipline forms
a part of ashtanga yoga as taught by the sage. It is incum¬
bent on the aspirant that he should follow all the eight
rules of the yoga together, of which asana and pranayama
are two. Brahmacharya or continence is held to be absolu¬
tely necessary, as also a watchful guidance from an ex¬
perienced teacher of yoga. The path is not meant for all
people. Householders, engaged in the affairs of life, will do
well to avoid it. For, failure in observance of the rules of
this yoga is likely to canse derangement of the brain and
other diseases. For the householder the most suitable dis¬
cipline for concentration of mind is repetition of the
divine Name and. devotional music, in other words, the
path of bhakti or devotion. The practice of pranayama
continued unabated for a month, and then Ramdas gave it
up. The usual repetition of the mantram became once more
an automatic function of the tongue. Activity returned,
and he took long walks on the meadow both in the morn¬
ing and evening. He wandered aimlessly. The extensive
view of the green vegetation all around absorbed him. He
witnessed his own loneliness— his mind resting on the
bosom- of the motionless, spirit of tranquillity. The world
about him looked like a vast glistening canvas on which
pictures of variegated tints were laid by a master artist—
the green earth below and the blue expanse above were
bathed in the bright glory of the sun.

In the course of his rambles he was accosted by a
Muslim:

IN THE VISION OF GOD

“"Why do you come near our habitation? Our children
get frightened on seeing you. Will it not be better for you
to adhere to your solitary retreat?”

Ramdas heard and passed on.

On another occasion he unconsciously directed his steps
towards the seaside which lay about a mile and a half
from the retreat. He had to pass through a small village
peopled by Muslims. When he was walking along one of
the streets, a number of Muslim boys clustered round him
and stopped his progress. They began to pat on his head,
pull his ears and nose, make faces at and dance round him.
He liked the fun and also danced in wild delight with
them. All the while, some Muslim mothers were observing
the scene from a distance. Thinking that the boys were
harassing Ramdas, they rushed forward and drove
them away.

He continued his stroll to the seashore. He sat on the
sands looking on the giant waves rolling noisily and lash¬
ing against the rocks on the shore. He remained for a time
in a state of complete abstraction as his eyes swept on the
limitless azure sheet of water before him. Then he retraced
his steps to his abode.

(ii) The Battle of the Elements

In this blissful and undisturbed retreat, insects and
birds freely gave Ramdas the joy of their society. They
would unhesitatingly enter the rooms and play about fear¬
lessly. They seemed to have instinctively understood that he
was their friend. Surely, for Ramdas they were manifesta¬
tions of the great Truth that he adored and loved. He would
share his eatables with them.

At this place, as inspired by the Lord, he composed some
poems, prayers and essays. These have already been pub¬
lished in the book “At the Feet of G-od”.

The season being monsoon the nights were attended

KUDLU— KADRI HILL

with, heavy showers. One memorable night the rainfall was
unusually violent. There were deafening peals of thunder
preceded by hashes of lightning. Rain and storm raged in
all their fury. A mass of rushing water was dashing against
the sides of the house. Every thunder-crash shook the
building to its very fonndation. The maddened wind was
whistling through the shutterless windows beating torren¬
tial showers of rain into the room. In the midst of this
warfare of the elemental gods, Ramdas was seated unmoved
in the room, in a state of perfect exaltation, watching the
progress of the terrific scene. Every situation of dread and
danger only hardened the fibre of his being. The terrors of
the storm did not affect him. The Truth- God within him-
spoke out:

“I am in the storm, the wind and the rain. I am in the
thunder and the lightning. I am the active creator, the
merciful protector and the ruthless destroyer. I am all in all.
I am all.”

The storm still raged on. Ramdas heard a sudden thud
on the floor about two yards from where he sat. He turned
in the direction from which the sound came and discovered
a big wild cat, black as jet, standing with a fixed gaze at
him. It had jumped down from the top of the wall. Its
lustrous eyes gleamed in the dim corner of the room.
Ramdas at once stood up and taking the lantern walked
towards it. It was about twice the size of an ordinary cat¬
tail, gaunt and ferocious. It did not await Ramdas’
approach. It leapt on the nearest window sill and, wriggl¬
ing out through the iron bars, disappeared into the rain and
darkness outside. Till morning Ramdas enjoyed the glorious
battle of the elements.

One evening a devotee from Kasaragod came to fetch
him. It was arranged to perform a nagar bhajan. He, in the
company of a saint belonging to the Sri Krishna Chaitanya
cult of Bengal and other devotees, danced to the music of
nama sankirtan in the street procession. Ever since this

IN THE VISION OF GOD

event he was frequently coming to the town. On one
occasion he had the darshan of Swami Shivananda,
the preceptor of the raja yogi who initiated him into
pranayama.

After his return to Kasaragod, Eamdas had a three days’
water-fast during which he stopped with an old devout
mother in the town. The fast broken, he proceeded
again to Mangalore and stopped for some time on the
Kadri hill.

(iii) Enter Ramcharandas

Ramdas reached Mangalore by an evening train and
directly made his way to the Kadri hill. He came to a
dharmashala, situated close to the famous seven tanks. The
rest-house was in charge of a young boy by name Madhav.
The boy welcomed him with unfeigned delight. He offered
Ramdas a deerskin on which he took his seat on a raised
platform. Madhav was a well-built and healthy lad. He
* conceived a great and abiding love and regard for Ramdas.
His perfect trust enabled him to lay before Ramdas the
story of his life. He narrated: He lost his mother when he
was still a little child, and was thus thrown adrift into the
world. He passed under the care of his relations from place
to place. So, his higher education was neglected. His elder
brother had disappeared many years ago and his where¬
abouts were unknown. His father, a petty clerk in some
office, was touring with his officer in the district. He was
without a home. The boy had a religious turn of mind from
his childhood. He frequented kirtan parties and sought
the society of sadhus. His inherent craving for freedom
and peace was thus intensified. He prayed to God to grant
him a situation in which he could spend all his time in
devotion.

Ramdas found that the boy’s nature was pure and
lovable. He was put in charge of the rest-house by a

Ramcharandas

KUDLU—KADRI HILL

merchant of the city who provided Mm with his hare needs.

His time was his own which he spent in meditation. He
was indeed an earnest seeker after Truth. He was simple
and guileless. Ramdas felt a strange attraction for Mm at
the very first sight. He questioned Kamdas how he
could control the restless mind. Bamdas gave him the
Ram-mantram and, thereafter, the mantram was always on
his lips.

On Ramdas1 expressing to him Ms desire to remain in a
perfectly solitary place, Madhav suggested the cave just a
few yards above the dharmasliala on the hill. This cave had
been newly rebuilt by raising mud walls at its entrance.
Ramdas leaving Ms seat asked the boy to lead him to the
cave. The cave was a narrow and lowT hole just sufficient
for one person to lie down- The mud walls were still undried
and the floor was damp. It had a small doorway with
shutters. Ramdas entered the cave and told Madlav that
he had decided to spend in it the night and some
days more. Madhav spread the deerskin on the floor of the
cave, and then returned to the rest-house.

Madhav was all kindness to him. He served him in
every possible way, but there was something weighing on
Ms mind, and he looked worried. Ramdas found out that he
had a debt of a few rupees. God arranged for it and set
him free.

Ramdas1 stay in the cave was marked with many periods
of fasting. But for his extreme physical weakness during
the fasts, he was perfectly at ease and cheerful. It must be
noted here that whenever G-od inspired ham to undertake
a fast he .experienced great elation, similar to what a hungry
man would feel when he was provided with a sump¬
tuous feast.

In all, he remained in the cave for about a month and a
half. He received visits from many devotees of the city.
He also went occasionally to the city in the evenings to ^

attend kirtan parties. Once he was invited tc^ma^jafetk-

IN THE VISION OF GOD

function. A girl in the house was bed-ridden on account of
serious illness. Ramdas saw her and prayed to the girl’s
father to entertain the poor of the town with a dinner in
the name of God and for the sake of the ailing girl.
Generous-hearted man as he was, he agreed to the sugges¬
tion. He said that he had already resolved to do so. The
feeding of the poor came about in due course, hut Ramdas
was not in Mangalore for the occasion, as he had left the
place earlier. A year later he learnt that the suffering girl
had recovered soon after the feeding of the poor. Trust in
God is always rewarded.

Meanwhile, Madhav had developed a great attachment
for Ramdas. One day Ramdas tolcl Mm that the Lord
willed that His child, that is Ramdas, should take once
more to a wandering life. Now the boy appealed, in a
piteous voice, that he might also be permitted to go with
him. He added that it would be utter misery for him
to live separated from Ramdas. At this Ramdas warn¬
ed him:

“Well, Earn, the path which Ramdas follows is a hard
one. For him danger and death have no terror. You must
know that he is a reckless, wild and fearless wanderer. He
deliberately courts suffering because lie has discovered joy
in it. Your case is different. So be advised. Do not seek to
accompany Mm.”

Madhav would not yield to persuasion. He was very
obstinate. He assured Ramdas that he was prepared to go
through any trial in his company, but would never give him
up. Ramdas had to acquiesce.

Ramdas decided to start on foot on a long travel to the
north, via Gokarn—an important place of pilgrimage on
the west coast of India — and informed Madhav about it.
Madhav got things ready for the journey. He equipped
himself with some cooking utensils and foodstuffs which he
shoved into a scrip prepared for the purpose. At this stage
he made a request to Ramdas. He desired to change his name,

KUDiU-KADRI HILL

and wanted Bamdas to suggest a new one. Ramdas gave
him the name Ramcharandas which he adopted from that
time forward. So Bamdas will refer to him henceforth as
Ramcharandas.

CHAPTER IV

TOWARDS GOKARN-GOKARN

(i) Institution— a Bondage

On a moonlit night at about three o’clock in the morning,
Ramclas and Ramcharandas left Mangalore. Ramdas walked
at a brisk pace with Ramcharandas close at his heels.
They passed through many villages, and at midday made a
halt in the vicinity of a few thatched huts underneath a
grove of coeoanut trees. There was a well close by.
Ramcharandas prepared some Miicliadi. After finishing
meals they rested for about two hours in the cool shade of
the trees. Then they prosecuted their journey. In the
evening they arrived at a mofussil town— Moolky where
Ramcharandas escorted Ramdas to the house of one of his
relations. They lodged for the night with the friends who
were very hospitable. Ramcharandas’ aunt, who was there,
dissuaded him from going with Ramdas. They presented
to him in lurid colours the discomforts and difficulties of a
sadhu’s life, but they could not induce him to change his
mind-

Next day at dawn the Sadhus proceeded on their travel
and reached Udipi where they put up for the night with
Srinivasarao, Ramdas’ younger brother in the former life.
Leaving Udipi the next morning they came to Kalyanpur
at midday where they were welcomed with great joy by a
bhakta. They proceeded onward. From early dawn to 11
a. m. and then from 3 p. m. until dark they tramped on day
after day. At Knndapur they halted at the dispensary of
Rama Bhatji, a friend of H. Umanathrao who had shuffled
off his mortal coil, a few months before their visit.

Crossing the G-angolly ferry they came at noon to a
hamlet called Kiri manjesh war. Here they stopped near a
Shiva temple. On the bank of a large tank, in which they
bathed, they refreshed themselves with food cooked by the

TOWARDS GOKARN-GOKARN 37

ever willing Rameharandas. The scenery of the place was
charming. The place was close to the sea. The roar of the
rolling waves could be heard at a short distance. The land
was covered with an extensive forest bounded by hills.
Tradition has it that the spot was sanctified in ancient days
by the austerities of Agastya Muni. So*, that part of village
bears the name of Agastyamimi Ashram. The pujaris of the
temple declared that the water of the tank possessed
wonderful virtues. The water was indeed pure and sweet
in spite of the washing and bathing for which it was used
by the villagers. Ramdas was greatly captivated by the
singular fascination of this place. After resting for some¬
time they started again. They passed through Byndoor and
Bhatkal and reached Shirali. Here Rameharandas proposed
to visit the famous Saraswat Chitrapur math. If was God’s
will that Ramdas should only wait in the jungle outside
the math buildings while Rameharandas entered the math.
After a while he returned with bhiksha .

Chitrapur math is a religious institution belonging to
the enterprising and intelligent Saraswat community in
which Ramdas had his old birth. The religious head or guru
of the community has his headquarters in Chitrapur. The
present head of the math is a young man of great purity,
character and spirit. Ramdas had the good fortune of
having his darshan in the Kasaragod ashram. The late
guru was conservative in . his methods of control over the
community, but he was a great tapaswi. , His successor,
the present swami, possesses..,a..bro.ad. outlook and lias relaxed
the stringent rules of tlie previous regime.

Ho institution can justify its existence if it does not
keep abreast of the changing times. Evolution is the law of
life and change is- its keynote. While stagnation means
deterioration and misery, progress denotes freedom and
happiness. The former stands for discord and chaos and the
latter for harmony and peace. Religion points to the vision
of God -the supreme liberation and bliss born of the

m THE VISION OF GOD

immortal . This vision is not circumscribed by tradition and
doctrine because it transcends all limitations. The rales of
life should be so set and adjusted that they might admit of
being outgrown when the keen hunger of the soul seeks
utter freedom in God. If this truth is ignored, life becomes
a complex tangle in which the soul is caught enchained and
helpless— hopelessly struggling to be free from the net of
its own making.

The seed must have a ground so prepared that it might
break through the soil and spring out into growth. Also
favourable conditions have to be provided for the plant to
evolve into a tree, then into flowers and lastly fruits. It
must not be forgotten that fruit is the consummation of the
seed. So an institution is the garden where every facility
for the cultivation of the soul in its march towards its
fruition is provided, so that the soul might ultimately
transcend the institution for the higher, true and complete
vision of life— just as the tree outgrows its fence and
spreads its branches freely in the air, or as the pupil out¬
grows the school life for that of the world. Else an institu¬
tion becomes at once an organized bondage and an incubus
; that warp and crush the healthy evolution of life to its
destined goal of freedom and joy.

Ramcharandas and Ram das marched onward. Talk
between them was searcp. Ramdas exhorted the boy to
keep on uttering the Ram-mantram. After some halts on
the way they at last reached Gokarn.

(ii) Guru and Chela

G-okarn is a place of pilgrimage because of its noted
shrine of Mahadev. It is on the seacoast— the temple being
about a furlong from the seashore. The structure of the
temple is extensive and of ancient model. The most
important annual festival of the temple is Shivaratri-
Ramdas had arrive cl there about a fortnight prior to this

TOWARDS GOKARN— GQKARN

day of celebration. Pilgrims from various parts of the
country were now pouring in for this great occasion.

Ram char andas and Ramdas reached here at midday.
They were invited for dinner at the house of a prominent
merchant of the place where they were treated with great
kindness and love. Then they went to the temple of
Mahadev and saw a crowd of pilgrims at the entrance in
the outer yard. Pilgrim sadhus were scrambling for place-
on either side of the main door of the temple. For, here it
was that they received the greatest attention from the pil¬
grims who came with offerings.

Swamiji, let us also settle down here —there is still
room for us,’5 suggested Ramcharandas.

Ram, replied Ramdas, what if we pitch upon a
retired and secluded spot? That seems to be the right
thing.”

“No, Swamiji,” interrupted Ramcharandas, “this is
the best place for us, since we have the double advantage of
being near the murti of Hahadev and also having the
society of the sadhus.”

His reasons proved unassailable, and Ramdas submitted.
A portion of the ground was immediately cleared of its
pebbles and loose earth by him, and some spare cloths were
spread on it to signify that the place had been booked and
marked. Night came on. They took their seats on the
coveted piece of ground. Ramcharandas felt proud of their
enviable position since it lay only second in the line to the
right-hand side of the main entrance. The first position was
occupied by two sadhus— one elderly and the other young.
Before dark both the sides of the doorway, up to the
extremity of the wall, were filled by sadhus. Of the sadhus
to their left, the elder was the guru and the younger the
chela.

“ Ramgiri— prepare the chilam,” said the guru in a gruff
and authoritative voice to his chela.

“ All right, maharaj-ji,” replied the chela meekly.

IN THE VISION OF GOD

The chela released a satchel from his shoulder, and
extracted from it two small pouches, a chilam or earthen
pipe, a coil of coir rope and a match box. From one of the
pouches he took out a compressed lump of green leaves—
ganja, and placing it tenderly upon his left palm, soaked it
freely with water from his lota. After removing the seeds
and squeezing the water oat, he opened the other pouch
and, inserting his fingers, took out a goodly pinch of dry
yellow tobacco. Then he mixed the tobacco with the rinsed
ganja on his palm.

Now pressing the mixture into a bit of a cake he laid it
on his thigh. Next he cut out a small length of the coir
rope and, making it into a ring, set fire to it. While it was
burning he filled the chilam with the mixture of ganja and
tobacco. The coir ring — burnt into red live cinder — he
swiftly carried with his fingers to the mouth of the chilam.

“ Maharaj-jh” he called out to his guru who was now
deeply engaged in a talk with another sadhu, who
had come from the other side, seeing the active pre¬
paration for a ganja smoke. The chela offered the chilam
to his guru.

With eyes red with anger the guru growled at his chela :
“ Idiot, where is my safi?” (i. e. the small piece of cloth
used at the smoking end of the chilam.) “ How dare you
offer me the chilam without it?— you fool.”

The chela — like a scared animal— searched for the rag
while, all the time, his guru was fuming with rage. How¬
ever, he got the thing and no sooner had he wetted it than
the guru snatched it away from him and rolled it on the
nether end of the chilam. But before taking it to his lips,
in a loud and shrill voice he chanted out the usual invoca¬
tion to Shankar, the Lord of Kailas:

“ Bom-Bom- Mahadev — Kailaspati — Bholanath— Shan-
ker ” etc. He then lifted the pipe to his mouth and took a
prolonged pull at it, giving vent, at the same time, to a
sharp hissing noise. Lowering the pipe he let out the smoke

TOWARDS GOKARN — GOKARN

from his upturned mouth, as if it were the funnel of a
railway engine belching out a cloncl of smoke.

The chi lam was now handed to the guest, the other
sadhu, -who was awaiting his turn with the eyes of a hawk.
While lie was manipulating the chilam the gnmji by way
of digression said:

“ Ranigiri is a perfect ass,” referring to his chela. “He
is a stupid and useless fellow. He was worse but has im¬
proved somewhat since he fell into my company.*’

These words of the guru seemed to have entered like
iron into the .soul of the chela. They must have rankled
and boiled his interior. He flushed red and his tightly
compressed lips showed that he was trying to suppress Ms
feelings. His turn of chilam came. He took it out of the
guest-sadhu, and having Ms own safi, for the guru
would always consider it below his dignity to allow
the chela to use his safi, commenced smoking. Again
it 'was guruji’s turn and it was handed to him. A few
minutes passed. The ganja had started its work on the
brain of the smokers. While its intoxication lulled the
mind of the guru, it raised the spirit of revolt in the
chela. His long pent-up wrath — a flame nourished by the
constant insults and ill-treatment of his guru— burst in all
its fury. With a look of withering scorn and contemptuous
smile at his guru, he broke out:

“I have had enough of you, you beast. For twelve long
years have I borne the insults you heaped on me -you were
cruel and heartless. You- treated me worse than a dog- All
along I was meek, submissive and obedient. I served you
sincerely to the best of my .ability. I thought at first I
could, by serving you, understand .the ways of devotion
and knowledge. I craved for a- life of freedom based upon
the vision of Grod. I have now found nut that you are
merely an adventurer, vile and despicable, ignorant ' and
conceited,— but too late. For, the vice of ganja smoking you

IN THE VISION OF GOD

person. I struggled hard many a time to break away from
you but in vain. I am inextricably caught in the clutches of
this fell vice — and you, wretch, have brought about this
ruin for your selfish ends. The intoxication of this soul-
destroying drug has weakened my will, destroyed my
memory and distorted my reasoning faculty. I began to
babble incoherently like a maniac under its influence. I
knew I was going down and down into a bottomless pit of
perdition — dragged down by your pitiless hands. ‘0 God,’

I used to cry out often, 'save me, save me.’ In spite of my
unchanged condition, I trusted Him. I was sure He would
help me out. The day has come. I give you up for good.
God has at last called me away. All praise to Thee,

. O' Lord.” .

. Itfow his eyes were wet with tears, he was trembling

like a leaf in the wind. He stood up, made straight for the
outer entrance, and passing out vanished into the darkness.

This scene was intently watched by all the sadhus.
Eamdas turned to Ramcharandas and asked :

“What do you think of it Ram?”

“I did not bargain for this disturbance,” lie replied.

“Whereas Ramdas enjoyed it all— it was a play worth
witnessing. However, what do you say to a move
tomorrow ?”

“Why not, by all means,” quickly rejoined Ram-
charandas.

Meanwhile a quarrel was in progress between the guest-
sadhu-who had sneaked away when Ramgiri was growing
hot in his denunciation of his guru— and another sadhu, his
neighbour, who appeared to have encroached upon Ms room
during his short absence. They created quite a racket. The
night was spent in pandemonium.

Ramdas and Ramcharandas abandoned the place next
morning and came out of the temple. Having finished their
midday meal at another devotee’s house, who was also kind
and hospitable, they wended their way to the beach-side.

TOWARDS GOKARN — GOKARN

They discovered on the beach a vast enclosure and some
buildings in it. On enquiry they learnt that it was a
Brahmachari ashram. Ramdas wished to pay a visit to the
ashram and both of them entered the main gate, and going
up to an open outhouse, took their seat on a low bench
inside. Shortly after this, two young men clad in ochre-
coloured robes put in an appearance and advancing towards
the visitors saluted them.

Ramdas felt very happy to see them, because they
looked so fresh and healthy — the light of brahmaciiarya
beaming on their face. Ramdas expressed these feelings to
them and inquired after their guru. One of them replied
that their guru was away from (xokarn, collecting funds for
the upkeep of the ashram.

He said: “We have a goshala which keeps us engaged in
attending on the cows. We have also to work in the garden,
as we are growing our own vegetables.”

At the speaker’s hint, the other brahmachari left them
and returned after a few minutes with two aluminium cups
full of buttermilk.

“Kindly accept this drink — it is prepared out of the
milk of our ashram cows,” they pleaded.

Ramdas and Ramcharandas with great delight drank
the beverage which tasted like nectar. Then bidding the
young men adieu, they left the ashram.

(iii) Fine joke— indeed !

It was by now about four o’clock in the afternoon and
they were on the sands facing the roaring sea. As Ramdas
looked round, Ms eyes rested on the hill close by projecting
into the sea.

Turning to Ramcharandas he said : “Ram, let us go ni
that hill and see if we can find a place to spend the night
From the top of the hill we can also have a fine view of tin
sea and land.” *

IN THE VISION OF GOD

Ramcharandas agreeing, they walked in the direction of
the hill. They had to wade through the waves on the
shore — the waters were not deep. They reached the landing
and climbed up a slope, and came upon a small reservoir of
water the supply of which was kept constant by a never
failing spring. They drank at the spout the cool and sweet
water and proceeded further up. Here was a small temple
of a clevi. They were told by the pujari that the spring and
the tank went by the name Ramatirtha. They proceeded
past the spring higher still, Ramdas leading the way. A few
yards further progress brought them on the top of the hill
which was a vast undulating plateau. At a distance of about
a furlong from where they stood, they descried on the
highest level an oblong solid structure of stone. Ramdas
silently tramped on towards it — closely followed by
Ramcharandas.

When they reached the structure they found that it was
cut out of one solid mass of rock— the roof was a low dome
formed of the same rock as its thick walls. They entered
the rock chamber. It was cubical in dimensions, the floor
area being about ten feet square. The interior of the dome
resembled a hollow cup. Entrance was from two narrow
arched passages sufficiently? high, directly facing each other
in the opposite Avails.

“Ram,” exclaimed Ramdas to Ramcharandas, “we shall
occupy this place for the nights during our stay in
Gokarn.”

Ramcharandas looked round and the prospect did not
appeal to him, for a cold breeze was blowing over the spot
from the direction of the sea.

“Gold will be extreme here in the night,” he remarked.

4<1We are out to bear sufferings in the name of God,”
put in Ramdas, “at least that is the secret of Ramdas1 life.
Let us cheerfully face the situation in which God has
chosen to place usw”

He kept silent which meant half consent. After a time

TOWARDS GOKARN-GOKARN 45

lie suggested ; “Swamiji, to provide against the eolcl let ns
at least have a fire. There is a little way off — down on the
slope — a grove of trees. We can collect from beneath them a
sufficient quantity of dry twigs to serve our purpose for

the night.”

Ramdas consenting, both set out in the direction of the
trees and collected in their cloths a pretty large quantity of
twigs, and returned to the rock chamber.

Presently the sun was setting in the far horizon illumi¬
nating the hill and all the space around it with its golden
effulgence. Ramdas stood still facing the sea. It was a
gorgeous sight. A silent prayer went up from him to the
throne of the almighty Lord of such lavish grandeur and
beauty that it merged Mm in his blissful omnipresence.
Night gradually threw her dark mantle over land and sea.
He turned to the rock chamber. The breeze had now deve¬
loped into a gale, Ramcharandas was engaged in making a
fire. On peeping- into the chamber, Ramdas saw that the
impatient boy had struck about half a dozen matches to
light the dry twigs, and he had failed. The strong breeze
which blew into the chamber would not permit of a fire.
Even the twigs were swept away by the wind . The cold,
had also increased. Ramcharandas was not to be easily
foiled. He struck match .after match fighting at the same
time to keep the twigs in their place, but all to no avail -
He threw the empty match-box down in utter disgust, and
turning to Ramdas, with a face completely devoid of cheer,
cried vehemently ;

“Swamiji, no fire for the night ! ”

The gale had now developed ■ into a hurricane. Even
the cloth on the body could not be retained; the wind
was icy cold. They 'sought refuge in one of the corners
of the chamber. Even there the wind blew with all its
force.

“Nice mess we are in,” grumbled Ramcharandas,
struggling to keep the coverlet tight on his body.

IN THE VISION OF GOD

The humour of the situation struck Ramdas more than
anything else, and he could not resist a hearty laugh.

“It is God’s will. Ram. He means always well,” consoled
Ramdas.

The night was pitch-dark and escape from the place
was out of the question. Rameharandas drawing deep
breaths crept towards Ramdas and, in the posture of a rabbit
at feed, stuck close to him.

“Ram , what is the fun ?” Ramdas asked.

“Fine joke indeed !” he growled. “Rather than spend the
nights here, also tomorrow and the subsequent days of our
sojourn in Gokarn, we had better show a clean pair of heels
to Gokarn as soon as the day breaks.”

At this Ramdas rolled on the floor with uncontrollable
laughter, and Rameharandas had this time the good humour
to join in the merriment.

“Tomorrow’s question be for tomorrow,” said Ramdas.
“Now about the present. Keep on repeating Ram-mantram.
Since there is no fear of sleep encroaching upon the japa,
let us fill the hours with the Lord’s remembrance.

Although the lips were shivering with cold, the japa
went on at an incredibly brisk rate. After all, eveiy
circumstance in which God places ns has its own advan¬
tages, if we would only see. Morning dawned. As the
first streaks of light from the rising sun dispelled the
gloom of darkness, a voice filtered out from within the
coverlet of Rameharandas. He had fully enveloped himself
with the cloth clutching at its corners with a dogged
pertinacity.

“Swamiji, what does Ram want us to do next? If I may
suggest... . ”

Ramdas anticipating what lie was driving at, said :

“Yes, Ram, we shall leave Gokarn and proceed still
further north. Let us start.”

At these words Rameharandas well-nigh bounded from
the corner in which he had cooped himself. Shouldering

TOWARDS GOK ARM — G OKARM

his arm-bag and, taking up the water vessel or lota, he
was ready in an instant to set out. They descended and
came upon the main road. A ten-mile walk brought them
to a spring and tank in the midst of a jungle. Here they
made a halt and, with the provisions Ramcharandas
carried, he prepared some roties and dal. A bath at the
cool spring and the simple fare refreshed them. They
rested on the grass under the shade of trees till the rigour
of the hot sun abated.

CHAPTER V

GOA FRONTIER -SUP A

(i) Orange robe counts for a badge of thieves

On-ward they went until they reached Karwar where
they stopped at a dhaimashala. Nex t morning they resumed
their journey. About four o’clock in the evening they
sighted a river which they had to cross. Here they wit¬
nessed a. wondrous spectacle. Thousands of men, women
and children had assembled on both the banks of the
river and still larger numbers were streaming to the spot
from opposite directions. On enquiry they learnt that in
mid-river were half a dozen crafts floating, and a famous
sadhu by name, Satchidanand, was in one of them, and the
large crowds of people had come for his darshan.

Each pilgrim carried with, him or her a eocoanut,
perfumed pastilles or agarbattis and some camphor, as
offerings to the sadhu. The devotion of these simple
country-folk was indeed marvellous. Truly, faith strikes
its deep roots more easily in the unsophisticated minds of
villagers than in those of the so-called civilized people of
the cities.

Tlie river was duly crossed, and Earn das and Eam-
charandas reached in the evening a village where they
stopped for the night in the temple of a goddess. Here they
had come near the Goa province— a Portuguese territory,
the frontier lying a few miles off. Next day by noon they
arrived at the frontier. When they were about to pass the
gate, their progress was rudely arrested by a huge dog
which stood on the path, harking ominously at them. From
a hut, a few yards to the right, a mail called out :

“You. cannot pass unless you give an account of your¬
selves here— come here, both of you.”

Accordingly, they went up to the hut. The man, a
Roman Catholic, was the gate-keeper. He explained, on

GOA FRONTIER— SUP A

seeing their clothing dyed in gerrna, that the Goa Govern¬
ment had issued a circular that no sadlms should be
permitted to enter their territory.

“Why are they so hard with sadhnsP queried Ram-
char an das.

* ‘Sadlms! fine fellows they are!" said the gate-keeper
with a spice of sarcasm. “Recently a rich man’s house was
robbed by a wandering sadliu in Goa and the police are
still after him. Hence the order for their exclusion. So yon
had better retrace your steps as you came/’

“Brother, do you think,1’ Ramcharandas asked, “that
we belong to that type of sadlres?11 and added: “We assure
you we mean no ill to anybody/’

“Mine is not to judge who is a true and who is a false
sadhn. I am here only to obey orders. You cannot pass,11
he replied firmly.

Ramcharandas utilized to the full all Ms powers of
eloquence and persuasion but in vain. For, he was looking
forward most eagerly to. a. visit to the Kuladevi temple of
, Goa —the original temple which commanded allegiance
from all Saraswats of Southern and Western India. After
-repeated appeals, the gate-keeper said :

“I can allow you to go in on one condition and it is that
you should change your clothes, i. e. give up the coloured
ones for plain white, and pass off as ordinary travellers,
and not as sadhus.”

Ramdas was all along watching the scene. Now
Ramcharandas turned to him with a questioning look.

“Ram,” said Ramdas, “it appears to be God’s will that
we should not step into the Goa territory. As regards
changing the cloth, Ramdas for one, is not for it. He
would prefer to go back rather than do anything against
the will of God dwelling in Ms heart. Surely, it is His
pleasure that we should turn back.”

They left the place and before dark regained the
village from which they had started, and spent the night in

IN THE VISION OF GOD

a small room of a rest-house. Ramcharandas was sorely
disappointed. Next morning they went to the bazar, where
a kind shop-keeper, a Catholic, suggested that they might
travel to the North via Kadra to which place they could
go by a ferry-boat. The shop-keeper fed them with some
biscuits and bread. Then going to the river-side they leapt
into a large boat bound for Kadra. A fee of one anna each
had to be paid which charge Eamcharandas met from the
few annas he owned.

The boat moved on slowly with many a halt on the
way because it was carrying also some cargo. However, at
dusk they reached Kadra. As night advanced severe cold
set in. Having found no room in the local rest-house, they
sought shelter on the open verandah of the village head¬
man’s office, which stood directly facing the river. A cold
breeze had by now' begun to blow from the river. Here
again the night was spent in a manner similar to the one in
the rock chamber on the Ramatirtha hill.

Early at daybreak, they started. Now they had to
traverse a path along the gradual ascent of a hill through
a dense jungle. Some travellers, who carried long sticks
with a spear at one end coming from the opposite direction,
warned them against wild bears. When the Lord’s Name
was on their lips where was fear ? As usual Ramdas -walked
at a brisk pace with Ramcharandas close behind him.

At noon they reached a small village wrhere a halt was
made. After bath they ate a few boiled potatoes and, resting
for an hour, started again. The jungle extended still further.
They now travelled on level ground and legged on. At
sunset they reached the village — Coomaiwvadi. That day
from daybreak to .sunset they had covered 36 miles— the
distance from .Kadra to CoomarwadL

<ii) The Mother Gow

At Coomarwadi they found shelter . in a spacious rest-
house. Quite a crowd of villagers collected in the house to

GOA FRONTIER— SUP A

see the saclhiis whose visit to that place was a source of
great delight to them. They were extremely kind ami
hospitable especially a schoolmaster who arranged for their
milk etc., and also a fire in their room to keep off cold.
Stout logs of dry wood were kept burning all through, the
night. The cold was intense. The same friend procured for
them besides milk, boiled roots— kandamool. The edible
roots were very delicious. He said that the long tract of
forest land from Ha dr a to Londa railway station, measuring
some 70 miles, went by the name Dandakaranya. Sri
Ramchandra on his way to Lanka had passed through this
land. The place was tapobtrami. The sadhn Sat ehklanand,
whom they passed by beyond Karwar, had attained illumi¬
nation in the forests close to their village.

A small ashram was being built at the back of the village
over the samadhi of a saint from the funds collected by this
sadhn. The schoolmaster friend promised to escort them to
the holy place the ensuing day.

In the morning, as decided on .. the previous night, the
kind schoolmaster took them to the ashram which lay only
a short distance from the village. The ashram was in course
of construction. Near by, there ran a small stream of water
in which they had their bath. After finishing their dinner
at the schoolmaster’s, they returned to the dharmashala.
This friend also presented Ramcharandas with some
money which he accepted. Hundreds of visitors
from the village poured on them their pure and
simple love.

Next day they proposed to leave the place. Fifteen miles
from Coomarwadi lay a village named Snpa. Their next
halt was fixed to he at Supa. The schoolmaster sent a friend
in advance to inform the residents of Supa of their visit.
At about five o’clock in the evening they reached Supa.
They met hundreds of people on the outskirts of the village
waiting to welcome the sadhus. They were duly escorted in
procession to a Maruti temple on the bank of the Supa

"HE VISION OF GOD

river. In the front room of this temple they were lodged.
Arrangements were also made here to burn fuel to keep
the room warm. On account of the continuous rush
of visitors, Raimi as had to keep awake and sit up
day and night. So he confined himself to milk diet
only.

The following day was Shivaratri. There was a murti of
Shiva in the middle of the river on a raised platform.
Access to it was possible only by boat. The Patel or village
headman attended to the needs of the sadhus. He took
them for the darshan of the murti on the river, and also to
the noted temple of Sri Ramchandra. When they returned
to their seat in the temple of Marut-i, they be¬
held hundreds of people awaiting their arrival with
offerings.

Thereafter commenced a regular flow of visitors. Both
for the darshan of the sadhus and celebration of Shivaratri,
thousands of people from the neighbouring hamlets had
poured into Supa. The visitors continued to come through¬
out the night. When Eamdas expressed his wish to depart
on the following day, the kind-hearted Patel pressed him
to stay a day. longer, and he yielded. On the last day of
their stay, a limping elderly lady followed by her husband
came to the temple with a cup of fresh milk. The time was
morning. The couple sat beside Ramdasand made him drink
he milk. The husband, an overseer’s clerk, then told the

story of the milk. .

He saia: Maharaj, one day, about a year ago, we found

at our door a cow which was reduced almost to a skeleton.

bhe was so weak and emaciated from starvation that she
was hardly able to walk. She dragged herself along with
gi eat effort. Seeing her pitiable condition my wife sug¬
gested that we might give her shelter and tend her to
^ch I a^eed. The cow appeared to have been disowned

: 11 , ge: My Wlfe took her the house and

* t her a plaee .m our bedroom. She fed and nursed her

GOA FRONTIER- SUP A

■with great care and love. The cow grew stronger day by ciav..
We treated her as one of us. She could freely go about
in the house. She was named Krislmafeai. Her resting
place in our room was kept scrupulously clean.*'

Now we were occupying a rented house. Maharaj, we
aie poor but we know those who are poor and honest are
very near to God. So we are happy. It happened that the
owner of the house in which we lived came to know that
we had given lodging to a cow inside the house. He pro¬
tested against this and gave ns notice that unless the cow
was kept in a .separate hut we should vacate his house.
My wife felt this very much but would not part company
with the cow. She could not even bear the idea of a separate
shed for her. She appealed to. me to look for another house.
Kind Providence, without much effort, provided us with
anothor house— the owner of which did not object to our
having the cowt inside the house.”

“From about sis months we have been living in the new-
house. Meanwhile, the cow, as though to reward us for our
services, has presented us with a cow- calf— to which she
gave Mith only yesterday. The milk we have brought for
j ou is Kiishnabai s first yield. We consider we have offered
it to God Himself.”

What wealth of love and devotion !

(iii) Love’s Triumph

As the day advanced the rush of visitors increased.
Pi esents flowed in, in abundance. The offering of cocoanuts
swelled into a big pile. There was quite a shower of grapes,
dates and sugareandy whieh Ramdas distributed freely
amongst .the innumerable village, children. Ramcharandas
heartily joined in this task. Now people thickly thronged
the room, the doorway and outside.

At about ten o’clock in the forenoon two Muhammadan
policemen came to the temple. They wedged their way

IM THE VISION OF GOD

ordinary sa dims, and so to demand their addresses would
he an insult to them. So being Hindus these policemen
desisted and returned without the information which
they had been asked to procure. At this the Station
officer's ire was roused, and he deputed two Muslim
policemen to carry out his orders. Hence their over¬
bearing attitude.

The kind Patel presented Ramdas with a long cloak of
thick cotton cloth, as a protection against* cold.

ON THE VAY— NA1SOBAWADI

(i) Muslim Friends

IsText day the sadhus started from Supa. After visiting
Castle Rock, via Londa, they came to Bel gaum by train.
From Relgauxn they travelled on foot. They reached the
town named Shahapur. Here the skill of Ramcharandas in
cookery failed Mm. He served Ramdas with half-boiled
vegetables with which he had a stiff fight before they could
be driven down the throat. After a night’s halt they pro¬
ceeded onwards. While passing through this fertile country
they came upon sugar-cane fields. The farmers were so kind
as to invite these itinerants and offer them the cool drinks
of sugar-cane juice and jaggery.

As they journeyed forward they had to traverse vast
tracts of hilly land. Here a word has to be said about the
condition of their feet. The incessant travel from day to
clay on hard and rocky ground had worn out their soles so
much that there were on them blisters, sores and deep cuts.
Unmindful of this Ramdas was walking as usual at a rapid
pace, but Ramcharandas grumbled and limped behind him.
At noon they reached a town in the heart of an extensive
and elevated plateau. For miles around the place there was
hardly any human habitation.

On entering the town they procured sadavrat or alms
of food-stuffs from the temples of the place. They fixed
upon a small room of a rest-house on the road-side for pre¬
paring meals. While Ramcharandas was busy cooking
Ramdas, whom he would never allow to help in any way,
sat in the open verandah. Presently a Muhammadan
merchant came and took Ms seat on the edge of the
verandah facing Ramdas. The Muslim friend broke into a
lively talk, in the course of which he drew out many parti-

IN THE VISION OF GOD

culars about these wanderers. He was touched at the sight
of the torn and lacerated feet of both. Love welled up in his
tender heart.

He said: “ It Is my great wish that you should have
your meal prepared out of my food supplies.”

He took Eamcharandas to the bazar, and returned with
a rupee worth of first-class rice, possessing a natural sweet
odour, dal and ghee. When the dinner was getting ready,
the friend further said:

u I have a mind to spend on you five rupees. The
balance of rupees three and odd shall be utilized for your
tickets on the motor bus that runs from here to Kolhapur.
The bus starts in an hour’s time. Your feet are so had that I
would you should go at least these thirty miles by bus.”

God is indeed all love and compassion. The kind
Muslim saw them safely seated in the bus and left them.

At five in the evening they reached Kolhapur railway
station. On alighting from the bus, Ramdas enquired of
the bus driver who was again a Muslim as to what was the
railway fare from Kolhapur to Sheroi station — the nearest
halting place on the way to N arsobawadi . His reply indicated
that for each the railway fare would be about a rupee. Now
Ramdas made out that Ramcharandas possessed only a
rupee and some small change. Of course, Ramdas was
prepared to travel on foot if the funds on hand did not
permit of travelling by railway. The bus driver was closely
watching them. When he discovered that they did not
possess sufficient money for two tickets, he slipped into
Ramcharandas’ hand a rupee saying:

“Now it is all right for both. You may go by train.”

Where did this spontaneous flow of help come from?
Surely from the heart of a feeling and loving God I

It was quite dark when they reached Sheroi station.
Narsobawadi was about nine miles from the railway station.
After groping about In the dark for a place of rest they
came to a Maruti temple in which they spent the night.

Early morning next day they started and reached Is are T
wadi before noon.

C'ii) Sense of possession— An obstacle

Xarsohavcadi Is one of the rues: Important shrines in
Maharashtra. It is situated on the banks t f the river
Krishna. On the hand: cn a higher level stan is the
temple of Datt&treyu — the great a y adnata vxr se life
and. teachings speak of the loftiest spirit ml realisation.
He Is verily an avatar of God. The sudhus. washing their
clothes in the river, bathed in Its e«' o! running waters. Next
they visited the temple wherein they had the i.rsAu * f
Dattafreya's image of white marble, dressed and decked
with diadem and ornaments. They sat fur some time on the
outer platform.

It is a custom here that the sadhns and poor dew dees
usually obtain their food by madlrakarl, i. e. by collecting
doles of cooked food from four or more he uses. At midday,
along with others, Ramdas and his young companion als^
started for madhnkari. They visited four houses and collect¬
ed in all eight balls of rice and some dal. They erne
with the meal to a clean spot under the shade of a large
spreading tree. The rice and dal were mixed In an alumi¬
nium plate which Rameharandas carried with him. Often
when alone, these sadlins would eat together from the
same plate. So they started eating. Scarcely had they taken
two or three mouthfuls when a huge kite from above
swooped down and carried away in Its talons two big lumps
of mixed rice from the plate.

64 This is very fine!” cried Ramdas. How kind of the
kite to join us in this precious feast I'" They went on with
the meal and finished it.

A little incident having a peculiar significance of its own
deserves to be noted here. "When the sadhus were jointly col¬
lecting the doles of madhnkari from door to door, a critical
devotee who was also one of the mendicants remarked:

IN THE VISION OF GOD

“Ah! there go the guru and his chela— a funny pair,”
pointing to Ram das and Rameharandas.

Ramdaslost no time in assuring liim that they were not
guru and chela but they were Ram and His servant— Ramdas
being the servant and the other Ram.

Soon after meals the sadhus left Narsobawadi and
travelled via Sangli and Miraj towards Pandharpur. Their
feet were getting from bad to worse. Still they tramped on
breaking journey only for the nights. Thorny trees and
bushes are the characteristic features of this part of
Maharashtra. The avenue trees on the road-side were full
of thorns, hunches of which dropped on the way. In addi¬
tion to the laceration and swelling of the feet sharp thorns
now found their lodging in them. Rameharandas cried out
with pain whenever a thorn pricked him. Every time
Ramdas would prescribe only one remedy,— and that was
ceaseless remembrance of God by repetition of His divine
Name which meant forgetfulness of the body and its pains.
As they walked on Ramdas dilated upon the subject of
complete dependence on God.

“Ram, you are carrying a bag containing cooking
utensils and provisions. Now for cooking meals yon have
to go a-begging for fuel, grains etc. Ours is a life of free¬
dom which should no t be hampered by these encumbrances.
God feeds birds of the air and beasts of the field. Would
He uot feed us also who have put ourselves entirely in His
hands? Ours is to fill our mind with His remembrance,
and have no care for anything else. So Ramdas suggests
that the bag be given up and begging for food be also
stopped. Then you will know how wonderfully God looks
after us.”

What shall we do with the scrip and the things in it ?”
asked JR, ameharan clas.

“ wait, God will show the way,” replied Ramdas.

Shortly after this talk they reached at noon a small
grass hut on the road-side, occupied by a sadhu. Here they

Nadira, owing to an attack of some eye disease* was siv r:
^ signt. He was Terr Imspitiole and kind. He 1 egged that
niigLt swp with him for the midday meal. They
agreeu. With Uie ne Ip rf Ramcharandas the old sndhn
prepared meals. It was now discovered that the sabhu had

oiiij earthen puts tor cooking. The meal being ready the
simple and devout saalm £rst fed his guests, after actually
worshipping them in the orthodox stylo. Then he dined
tipon the remnants oi trie £o»o«j, left by them. After sc -me rest
thej’ prepared to si art.

Ramdas turned to Ramcharandas and sain: ‘*Lmf G« d

das not been slow in creating an opportunity for parting
T'ith the bag and utensils. He wills that we should hand

over the bag to the sadira here. The sadkn is in need of
nietal vessels. So leave the articles with him and also any
iQ-oney yon possess.”

Ramcharandas is a pure soul. He cheerfully resigned
bag to the saclhu. There yet remained with him a small
^ag which contained a black deerskin meant for Ramdas’
tise, which he would not give away, and a brass lota with a

cup which he carried in his hand. As for Ramdas, in
addition to the cloth with which he covered himself, the
long coat presented at Supa lay across Ms shoulder.

The sun was still hot. They continued their Journey,
^oing over a mile they took shelter for awhile under a
neem tree. Ramcharandas released the bag from his shoulder
and laid it on the grassy ground.. The lota was still in Ms
liand. Ramdas spread the cloak on the ground and sat on
it. How Ramdas went on expatiating on the qualities of
self-surrender.

The sense of possession is. a great obstacle to the
realisation of God,” he started. ‘‘The idea of fcP and
mine ’ must disappear entirely before the aspirant can find
absolute freedom and peace in union with God. Yerily,
everything belongs to the Lord who dwells in the hearts of

IK THE VISION OF GOO

all creatures and things. Attachment to any external object
narrows our vision, creates the ego and gives rise to the false
notion that we are separate from God, i. e. from the
universal life and spirit. So to reach the goal— eternal
freedom and bliss-we ought to surrender up the ego, and
behold all life and forms as the manifestation of the one

underiving and indwelling Truth who is universal and
eternal.”

Rameharandas listened to what Ramdas said with great
concentration, and Ramdas was completely lost in the
essential truth of what he was expounding. Then they got
up and walked on. When they had travelled about a mile
and a half it was discovered that Rameharandas was not
carrying the smaller bag.

Ram, what became of your other bag?” asked

Ramdas.

He looked surprised and retorted: “What became of
your coat, Swamiji? ”

The fact was both had forgotten to take the things from
tnejplaee vliere they had rested beneath the tree.

Wait here, Swamiji," exclaimed Rameharandas, “it is
not a long run from here. I shall return to the spot and

fetch, the things.”

itfone of it, Ram,” replied Ramdas. “God thought
that even those articles were unnecessary for us; so He has
™ from their Possession. Then why go in for them

agalD. r

How unerring are the ways of the Lord! It was clear
that the Lord wanted them to be all for Himself. His grace
descends on His devotees for dispelling the shadow of
I-ness— the root of all ignorance, in order that we may
realize our perfect union with Him.

(iii) How 8od Feeds!

The sadhus proceeded until they reached a village where
they stopped in the temple of Marnti. Their rale usually

OK THE W AY — H ARSOBAWADI

was to be satisfied with one meal a clay. During the nights,
Ramcharandas would take only light eatables when
available. Almost every village in Maharashtra — for that
matter in India — contains a temple and a rest-house near
the temple. During this travel they invariably spent their
nights either in a temple or a rest-house. They started
on their journey always in the early hours of the morning.
At noon, next clay, they were approaching a village where
they would have to make their midday halt.

‘‘Remember, Ram,*1 hinted Ramdas, “that we are not
to beg our food. Leave the question entirely to the Lord.
Let ns simply go to a temple and remain in it engaged in
the repetition of His Xante.' ’

Reaching the village they entered a temple of Yithal
a n4 took their seats in the verandah. Time was close
upon 12 noon. A visitor to the temple, seeing the sadhus,
asked:

"Why are yon sitting here idly? It is time for the
midday meal. Go to the brahman locality where you can
1 tg L*r y<wr meals."

Rambias did not reply, and Ramcharandas was also silent.
The man walked away. Half an hour passed. Ramcharandas
exhibited by his looks that he was growing sceptic. About
ten minutes later another man came and put them the
quest ion.

'‘Have you had your midday meal?”

Ramdas replied in the negative.

"How do you manage to have one?” was his next query.

"The Lord sees to it,” was Ramdas’ quiet reply. The
words seemed to have gone home.

"The Lord you speak of bids me take you to my house
for meals, but there is one difficulty. I belong to the tailor
caste- I don’t know if you are willing to take food at my
hands,” he said.

44 Yon are the Lord Himself in the eyes of the sadhus,
SO' there can be no objection,” rejoined Ramdas.

the vision of god

"I am coming presently/’ he said «nrf i-
only to return soon with a water vessel and fSaPP6ared
tooh the sadhus to a well, and gave Sm X l'7Lf
led them to his house which was situated a few vards f *
the temple. They were welcomed bv the Jf “
and children with immense Joy and kindnes- **

-e the family served both with a sumptaotmTal £?!
eft the house and returning to the term-do + ^eJ

some time. Then they started again P ** "* for
On the way Ramdas queried Ramcharandas •

such lo“e‘ telieYe' “ "’M God -lo fed M

Ramcharandas was not in a mood to tall- Q , ,
»Iem The day passed. Arotke, day came. l. tuSy Jf
found themselres in another Tillage. Here f

stopped m the local Tithoha temple. The sun ST ?
the meridian. Time flew swiftlv and it wa= Y PaSSed
o’clock. There was no sta 0j f“J p “'"I"* ™
getfcmg impatient and restless. ‘ “ “*""*• "•

Swamiji, Yithoba is Terr +• T

He has forgotten us altogether ” am afraid

Oive up all thought of food Ram qi ,

Hirm Let ns submit to His will /’exhorted RamdLemeniber

Waiting for some time more— seeins wh • /'

ing Ramcharandas said that he would T«? + C°m'

a nap, and lay himself down. But while hunger was keeT

gnawing at his stomach where was sleep for him? tT 7

now and again lifting the doth from otr l“ ev^ "T

Peeping in the direction of the street vZ and

looked for the coming of food. It might hlveTeTT ^

o clock when Ramcharandas jumped into a sht

and cried out • jumped into a sitting posture

iuu meals .us m&ngh he did not know it!). On receiving a
^•ative answ-er. he left them and returned in a few
“mU ^ l%'° pIates of food- Placing the plates before

heJ?rged them t0 ea- Urging, Of course, was
They c°mmenced to eat forthwith. Just
~ ’ a kirtan party of about ten also entered the temple

=ane ^ mridanS and Thev

:dDg liuiceJ“5'mns Tukaram and danced as the meal

K-r dia f this sllow ? God was not satisfied

^rani i T “ > i ^ ^ the b°dy but had **>

:7t!T-rl treat- SUCh are tie^^sways

CHAPTER YII

PAISDEARPUR - SHETPHAL

(i) Dependence on God is Liberation
Eventually they reached Pandharpur, the famous
shrine of the deity-Yithoba. This was Ramdas’ second visit
to Pandharpur. They entered the city when it was quite
dark. They wandered in the streets in search of a dharma-
shala At last they met an old woman-a simple, pious soul
Mother, will yon please point out the way to a dharaa-
shala ?” Ramdas asked her.

By all means, mother,” she replied. “Follow me
mother, I will lead you to it.” ’

Both the sadhns followed closely at her heels. She went
on speaking :

“My mother Rukmini is so great, so merciful. She has
assumed all forms. Everywhere I behold her. She is the
man, bird, beast, stone, trees, stars, sun, moon. Oh! my

mother has become all. How glorious She is! She is' ever
kind, kind.”

. TWs was the ^sion of the old mother. She saw her
divine Mother manifested everywhere. They arrived at the
entrance of the temple of Rukmini. Here the old mother
prostrated on the floor, facing the main door and lay on the
ground in a state of ecstasy for about five minutes. Then
rising up site turned to Ramdas, and said :

mother, come along, let us proceed.”

After passing through many streets and by-lanes they
at last came to a dharmashala in which they settled down
for the night. Ramcharandas must have felt very hungry.
He said he would go out into the city and get some food to
satisfy his hunger. Soon he left and returned after about
two hours. Early next morning they directed their steps to
the Chandrabhaga river. Here Ramcharandas came out with
an unexpected request.

“Swamiji! I want you to initiate me formally into

sir.aras.jl vonM have my head shaved and clothes dyed in
ochre ref-ire having ablutions in the sacred river.”

Ramdas '*vas taken by surprise at this strange propo¬
sition and replied:

Ram. your prnpr,sa} ;s sjmpiy astounding. Under¬
state. sauityas is not a thing which another can impose on
y -y-r iint.a ^ . jou into. Samiras does not mean shaving the
.lead m.ix donning- orange robes. It signifies a state of
re..nn ->~tion m. attachment to the transitory objects
of t..e worju. Mere euange of appearance and dress is
Hypocrisy. if m mmd and heart you have not given yourself
over to the Lord. If yon feel a real mental recoil from the
o ejects of sense and have an experience of ecstasy in the
remembrance of the Lord who dwells in you and every¬
where m the world, by all means make any change you
lite in clot rung and appearance, provided you are sure that
py see i a change you are helped in your spiritual growth,

”.EI* =f"5’ . 131 ^"onr and conviction. Do not forget

tLa. .Gy gen .s the vision of God. Now your question is to
tie cec.rcu oy j ourself. Another cannot solve it for von.
Ramaas can only lay bare his own experiences before you.
He is wearing orange robes because the cloth is reminding
him every time he looks at it, that he has consecrated his
hte in its entirety to the Lord. He belongs to none but Him

wbo-.s infinite love and bliss. So consult the voice of God
witiim you and act.”

Eameharandas heard in silence and did not thereafter
press the point They finished ablution in the river and sat

for a time on the sands.

“Swamiii,” snggested Ramcharandas, ~,e should jot
taw this place tot at least fo„ „t fiTe dwa. The pli ht

S'mP r- deP,0r!,ble' Th'-' ^ »»« i»« ^

for further exertion.”

In reply Ramdas had to speak at some length on a

subject on which for some v ■ ■ a

, , . , , some t !me Past Ram was inspiring him

to enlighten Eameharandas.

68 IN THE VISION OF GOD

“Don’t misunderstand Ram&as. Tale it, in the first place,
that he is your best well-wisher. Yon have been exceedingly
kind and good to him from the time of your contact with Mm.
Yon have also suffered a great deal. Ramdas had warned
yon that to throw your lot with him would prove a painful
affair. However, it is well yon shared with Mm the discom¬
forts and trials of the long journey from Mangalore to
Pandharpur. Experience is a great teacher. Now yon want
Ramdas to remain here for some days so that the sores of
their feet may be healed, while the voice within Mm bids him
start from here before this very evening, and he has to obey
the voice. Ramdas is not dragging you into another course
of suffering when it is evident that you are not prepared
for it. Moreover a travel by yourself will do you much
good. Independent life will grant you increased faith in
God. His constant remembrance will imbue you with a
consciousness of strength and security. You will thus grow
perfectly fearless in your complete dependence upon Him..
Give up your slavish adherence to Ramdas. Roam about
by yourself. God dwells within you. Re aware of His
fellowship always.”

Ramcharandas’ attachment and love for Ramdas had
reached such a degree that separation from Ramdas meant
for him not an ordinary wrench, with the result that
Ramdas’ advice fell fiat on Min.

“Swamiji,” lie remonstrated, “T cannot bear to think
of a severance from you. I simply cannot leave you.”

His attitude was firm and unyielding. Time passed.
Ramdas lapsed into a listless mood. The sun had risen high.
Ramcharandas broke the silence.

“Swamiji, shall we go to any one of the annakshetras ?
It is nearing time.”

C ii) Why this Lamentation?

Both moved towards the city. Passing through -the
streets they came to the noted annakshetra where Ramdas

had occasion to dine during his last visit to Pandharpur.
The kshetra used to feed ■with rich meals six sadhns every
day. 'When they readied the place Ramdas found seven
sadhns waiting at the entrance of the kshetra. The manager
of the house was to select six out of the waiting sadhns.
Ramdas felt an inclination to leave the place, as he did not
wish to stand in competition with others, in the matter of
selection. He had done so on a former occasion at another
kshetra of this city. But there was Ramcharandas who
would, of course, refuse to take meals without him. How¬
ever, he stayed.

At the usual time the manager turned up with a note¬
book to take down the names of the sadhns he would select
for dinner. He picked out six sadhns including Ramdas
and Ramcharandas. The rest of the sadhns departed except
one who appealed to the manager to take him also. The
manager told him that he could not do so as the rule was
only for feeding six. He also added that he had his chance
only the previous day. Ramdas made out that the attraction
tor the sadhu was the luxurious food, served in this
particular kshetra. When the sadhu saw that he pleaded in
vain, he requested Ramdas to speak for him. Ramdas with
folded hands prayed to the manager :

Ramji, do take him also. In a feeding house an extra
man can be accommodated.”

With a few sharp words the manager cut short his
advocacy as much as to say : "Mind your own business.”

The lucky (r) six were asked to enter the house.
Ramdas walked in along with others, dazed and depressed.
The extra sadhu was left behind. Meals were served for six.
The thought of the sadhu outside troubled him. The
meal progressed. He could hardly eat anything. It was a
dinner of sweet balls and cakes. After finishing the meal he
came out and what did he behold ? The extra sadhu was
still sitting on the door-step. At the sight of him Ramdas
felt as though an ice-cold douche of water were suddenly

IN THE VISION OF GOD

poured over him. His hair stood on end and a deep aching
was felt at the heart as if from a stab. Calling Ramcharandas
quickly to his side, Ramdas asked Mm if lie had any
eatables with him.

' 4 “Yes,” he replied, “I have about half a seer of fried
gram, tied up in my cloth.”

“At once hand over the gram to the sadhn and also any
money yon possess.”

He was given the gram and also a few annas, but
Ram das’ heartache did not heal.

“Ram, God wills that Ramdas should leave this place
immediately,” Ramdas said.

He walked away from, the spot at a running pace,
Ramcharandas at Ms heels- His heart shook with an
uncontrollable emotion. Tears began to low clown his
cheeks in a regular stream, and he wept and wept like a
child, Ramcharandas looked at him with a questioning
glance. Ramdas ran on until he reached the railway lines.
Here he slowed down, but the weeping continued. In Ms
intense grief he gave vent to the following words:

“Oh! Lord, why didst Thou make him do this? Why
didst Thou prompt him. to eat a meal in the kshetra while
a hungry man was going without one outside? Thou didst
direct him to do a most ignoble and cruel thing.” Then the
rising tears overwhelmed Mm and he cried bitterly. Again:

“Oh! Lord, why didst Thou not advise him in time,
either to surrender his turn in favour of the extra sadhn or,
at least, later on, to hand over the served leaf to the sadhn,
and to move away from the place? Thou art, 0 Lord, Ms
sole guide in all matters. Mow what hast Thou made of
him?— an utterly selfish fellow. How cruel of Mm to have
behaved like this!” And he wept and wept.

Swamiji,” broke in Ramcharandas, “your grief is quite
unreasonable, judging from your attainment and your
attitude towards life. You have, been all along hammering
into me the truth that everything . happens by God’s will,

PANDKAHPUR— SHETPHAL

and He means always well. So the way in which He made
yon act in this case cannot but he for good... Then why
this lamentation?"'

‘Ton are perfectly right. Ram,” Ramdas answered.
k*God dees everything for the best. If was He alone who
induced him to act as he did. Again, it is He who is making^
him feel contrition for it and complain and cry as he does.”

Ramcharan das became silent. Ramdas was now walking
recklessly on the loose gravel by the side of the railway
sieepers. He might have covered about three miles when
a wail irom behind arrested his attention and progress. He
1 ouite d pack. Rameharandas was discovered sitting a few
yards in the rear on a sleeper.

Swamiji, my feet are paining horribly. I cannot "walk.
The pointed stones are playing havoc with me.”

Ramdas leapt on the smooth footpath down on one side
ani.i called Rameharandas to follow him. They walked on
a: a slow pace.

Ram," Ramdas said. “Don’t yon see at a short distance
ahead a small railway station? Go up to it and board any
train running towards EMrduwadi. Ramdas goes on Ms way
alone. Why?— he is not alone; he has Ram in the form of
the sorrow that has beset Min to keep communion with. He
will nourish it and enjoy its company. Go, be brave. God is
_witb yon. Make for the North. See places and gather
experience. But one thing, do not forget the Lord’s Name.
Taking His Name gives yon the consciousness that He is
ever with you,”

While Ramdas was thus Instructing Mm, a train was
sighted at a distance, coming towards them from

Pandharpur.

_ the train is approaching. Run up to the station

without any delay and reach it in time to catch the train,”
directed Ramdas.

Now Ram’s will did prevail, forced by necessity.
Most reluctantly Rameharandas took final leave of Ramdas

IM THm VISION OF GOD

and moved towards the station with as maeh speed as he
could summon under the eirenmstanees.

(id) God makes Amends

Ramdas saw Ramcharandas get into the train. Now
he wandered aimlessly. Often he burst into tears at the
thought of the dinner. The grief dulled his brains into a
state of apathy. He found solace only when he withdrew
within himself and entered into the silent depths of £
benig. During tne night he stopped in the rest-house of a
small way-aide hamlet. One of the villagers offered him
some eatables which he did not accept. He was not in a
mood to eat anything.

In this manner he roamed on for two days, without food
rom village to village. He did not care for food nor would
he touch any when it was piaced before him. He was now

due tTth * 01 S16aredness at heart- His feet were swollen

tod darOT\'Pri Saf bliSterS- In this co^tion, on the
third da*, he arrived at a village named Shetphal He

»mvrle « Ma'uti kw ***“

! ,1 Sony floor, and, covering it with Ms onlv

loth, rested. The tire, ™s middaI. h‘“‘ “ »

Wfan hours test „he„ he heard the footsteTof “ 1

E‘ h*«*<*°» ItoW

« k S1*or ^avill§ performed Ms puja of Marti ti

■Vh„ ,elS“eS ^ “d

S? tae iiie **“

sh»2“ lfe2”.PlST!>lie4: “II " lie that he

zz7:, ^

Tiili is that you should take meals in my house. Come
aiong. I will not allow yon to starve.”

Sam ass had to submit. The kind friend's house consisted
of a long narrow room facing the street, the front portion
of wmch was used for a shop of sundries and the back as
residence. He led Ramdas directly into the interior where a
young girl was busy preparing meals.

C’mld, ’ he said to his daughter — such she was, “serve
hiis sadhn first. Cook for him some soft roties, for he is
without any teeth/ 1

bpreading a gunny bag on the floor he made Ramdas sit
down on it.

He said: “Haharaj, I am a poor petty shop-keeper”
and ponumg to the girl, “this is my only daughter, I have
im wife. The girl is unmarried. So you will have no

o ejection to eat from her hands.”

, 11 7s yideiit from Ms v°rds that there is a certain
L1<tss Of sadhas wno are opposed to eating food prepared
oj marrieu women. However, Ramdas neither belonged to

It1' claS3 nc,r ajQ te fav°ur the views held by them on

tins point.

. -W ti€ 11ood was read-T- The kind shop-keeper mixed
m a orass plate two roties with a quantity of dal curry
converting the whole into a soft mixture. Then he fed

hercMd^ °Wn handS’ iDSt “ a mother would feed

Lord, art Thou making amends for what Thou madest

p“ d° “ thf annaishetra Pandharpur”, thought
Ramaas. What love ' What kindness <

Taking leave of the shop-keeper Ramdas rambled on
and, after passing many a village, came to Anjangaum.
Here m the sweet a man directed him to the house of the
kulkami — a village officer.

. Ramdas entered an old-fashioned square block of build¬
ings and took his seat in one of the verandahs. He saw two
men sleeping on the opposite side, their bodies concealed

IN THE V1SI0M OF GOB

beneath white sheets. There was none other visible out¬
side the verandah The time was about ten o’clock in the
morning. As was his wont he was humming to himself the
Ram-mantram. The sound of the divine Name seemed to
have roused one of the sleepers from his slumber. Rubbing
his eyes he sat up, awakening the other also. The latter went
inside while the former looked at Ramdas and asked him
■vviiat he wanted.

Ram has directed His servant here for bhiksha ”
Ramdas replied.

These words seemed to have produced an electric effect
on the questioner. He invited Ramdas to a seat on the mat.
Now Ramdas went on talking in a spontaneous flow about
the glories of God and the power of His Name. Soon after,
they were joined by the other friend. The first one was the’
mlkarm, the master of the house, Madhavrao by name,
and the second was his family priest Govind Joshi, a
resident of Upalai, a village about three miles from
Anjangaum. At the first sight, both of them fell in love
with Ramdas. Madhavrao was overflowing with kindness.

He drew Ramdas’ legs towards him and fell to rubbing the
soles.

The feet are not only worn out and swollen, but also
a number of thorns have stuck in,” he remarked.

. Joslu and Madhavrao worked briskly on Ramdas’ soles
with two needles, and pulled out all the thorns. The friends
observed the deep cuts and also the skin at places had
worn out so much as to reveal the flesh.

. Madliavrao procured some ghee and filling the dents
with it, also smeared it all over the soles. Then he took
Ramdas for a bath. He applied oil all over his body.
Ramdas had no bath for several days, and exposure to the
heat of the sun during the day and to the cold in the night,
and starvation into the bargain, had turned the skin dry,
irty and coarse. With all tenderness Madhavrao washed
the body with hot water and soap. While the bath was in

fri ijrr--.?. Rnm-ias reminded bim nf Sri Krishna and
Mtdama. Witt all love the Lord had tended and nursed
tre emaciate 1 body of His devotee

Batti over, te was fed with a simple and wholesome
meal. The day and part of the night passed in talks on
devotion and lives of saints. The ensuing day Gowind Josh!
proposing to take Ramdas to his village, Upalai, left
Anjangamn with him. and reached the village before dark.

Govin.I Jcshi was a poor old man. When Ramdas
entered his Imt, for such it was, he was welcomed by Joshi’s
wite. as if she was awaiting his arrival. As he sat down she
began to massage his legs and talk to him so familiarly that
she appeareii to have known him for years. A simple, child¬
like, splendid son! she was ! sf R.i4 T”

^He remained in Upalai for a couple of daysT* The
villagers came to see him in hundreds. Joshi and his wife,
who had a son. treated him with great hospitality’
Indeed, hospitality is the pride and glory of Hindu house-
cohis. He gave the devout couple the names Atrimnni and
Anasnya. and their son Datta, and their house Atri

3shT' r- fU"-

trom Upalai he went td Angar to which place he was
invited by Balwantrao, the kulkarni of the village. Here
again he received kindness and love from all alike. With
the aid of an escort he next proceeded to Mohol, where he
lodged with Janardan Pant, a schoolmaster and a great
devotee. He was pure-hearted, and was also a sincere
seeker after Truth. Here Ramdas met another school¬
master, Babooji, a devout- soul, who arranged for his
journey to Sholapur by motor-bus.

With Babooji he arrived at Sholapur, and put up in
the local Panduranga temple. He stopped here for a day
and left for Bljapiir.

CENTRAL LIBRAE'S
x A5&Q&&AGAS.

CHAPTER VIII

HUBLI

(i) The Heart of the Mother

Ramdas once again started alone on foot. He walked on
and on through fields, meadows and woodlands. Abont
a week's satsong with the village devotees had assuaged his
grief brought on by the incident at the annakshetra at
Pandharpur. The lord had brought it about in his own
mysterious way. He is truly the great healer of our
sorrows. As he journeyed on, he came npon an elevated
land, covered with a wild growth of shrubs. When he was
passing through it a wish to smoke crossed his mind. He
smoked tobacco sometimes but did not carry any with him.
Where was the possibility of having a smoke in the midst
of a jungle, a solitary place far away from the haunts of
men. But, for the Lord nothing is impossible.

Suddenly, a man from behind the bushes came on
towards him. Looking at him, the first thing Ramdas
noticed was a bidi, a country leaf-cigarette, poised on his
ear. The man quietly removed the bidi from the place on
his ear and offered it to Ramdas. He would not touch
Ramdas. He dropped the bidi into his hands. Then, taking
out from his pockets two smooth black stones and a bit of
cotton wool, and striking the stones one against the other
he Ponced a spark that set fire to the piece of cotton. He
handed the burning cotton to Ramdas on a leaf. Ramdas lit
the bidi and began smoking. All this was the work of a few
seconds. So far, Ramdas had no talk with him. They

walked on the same road, but he maintained a certain
distance.

Ramdas broke the silence with the question: “Whv
apart?’* TOtker’ sllrlnk away from Ramdas and walk so far

“O master,” he replied, “I am a pariah by cagte>

How can I go very near yon or touch your sacred

r.^ci ?*'

Xo sooner did Ram das hear this, than, he rushed to¬
wards the pariah and, throwing his arms round his
shea! tiers, embraced him.

Ion are not an untouchable. You are Lord Yithoba
Hmiseif. Are you not the same dhed who ran to the rescue
of Damaji Pant, the noted saint of Mangalvedha ?”

He langiied knowingly and recapitulated the incident.

“ Xow. master, where are yon going?” he asked.

Lon : know where,” was Ramdas* reply.

He said; Two miles from here, there Is a tiny village
ob the banks of tne river Rhirna. Do proceed to that village.
It has only one shop. You go and stand before the shop,
and tne Lord will attend to all your needs* I can escort yon
a? tar as the outskirts of the village. My way lies in a
different direction.”

Ram ias acquiesced. There was no further talk. He was
merged in a blissful abstraction. The village loomed in
view. He made straight for it. He was now only about
fifty varus from tne village-huts when he turned back to
look for Ms strange companion. The so-called pariah had
disappeared.

The sun had risen right overhead. As advised by him.
Ramdas stopped before the only shop of the village. An un¬
usually stout woman was attending to the customers with
the help of a young man. The mother saw Ramdas,
Suddenly her maternal heart went out for her child, the
lone wanderer. Brushing aside the customers, who had
crowded in front of her shop, she beckoned him with both
hands to draw near.

Son, son,” she said to the young man by her, “first
give this sadhu something to eat.”

Soon, In the outstretched cloth of Ramdas rained a
pretty large quantity of parched rice, jaggery, dates etc.
The stoat mother jumped down from her seat- in the shop

IN TUB VISION OF GOD

and called for a blanket, With the blanket she stepped
as quickly as her heavy body could permit to the verandah
of Mahadev temple on the other side of the road, opposite
to her shop. Spreading the blanket on the floor, she
invited him to take Ms seat. He was duly installed on the
anket. She got also a lota of drinking water for him.

The ^ mother squatted opposite to him and tenderly
urged him to eat. By this time a number of small boys had
gathered round him. He distributed the major portion of
the eatables among the children and partaking himself of
some of them dranlc the water.

“Sadhuji,” the mother then said, “the river Bhima is
near by. Have your ablutions in the river and then retnrn.
I shall have meals ready for you. My house is close at hand.
I shall either take you home or fetch the meal over here.”

He got up and traced his steps to the river where he
washed his clothes and had a bath. Eetnrning he found
the mother waiting for him.

“Come along, sadhuji,” she said, ‘1am taking youhome.’’
He followed her. The sun was very hot and the ground
was burning. He had nothing either to cover his head or
to protect his feet. About half-way the mother realized

, situation. Her soft heart felt the pangs of remorse.

What a heartless creature I am !” she cried, “I ought
not to have taken yon out in this hot sun. I could have
brought meals for you in the temple. You have no sandals
on your feet. The ground is hot like a frying pan. Fool,
fool that I am!"

The mother had, of course, leather sandals on her feet.
Hertee her remorse was all the more poignant.

“Never mind, mother,” he assured her, “your child is
accustomed to the heat.”

Come on, let us walk quickly. We have only a short

distance to cover,” she said.

Her unwieldy body swayed to and fro as she hastened
on. They arrived at the door of her cottage, bat to her great

dismay it was locked, for her daughter-in-law had gone to
the neighbouring house closing the doors. She had the key.
Her return would surely take some time, and Ramdas
meanwhile had no place to stand but in the sun.

The mother called out "Lakshmi ! Lakshmi ?” Drawing
deep breaths she spoke: “What shall I dor You have to
stand barefooted on the burning sand !”

fche round a way out. She lifted up Ramdas bodily
trom oehinil— he was a feather-weight to her -and held him
sian. ling on the lower cross-piece of the door-frame, and
ba med out for her Laksnmi who at last came running. She
could not resist giving a bit of her mind to the daughter- in¬
law, and a goodly slice it was !

Ius.de the house, he sat on a plank offered fay the
mother. At her bidding the girl Lakshmi placed before
Lim a plate of food which consisted of two thick roties and
dal curry. He started eating. He found the roties stiff and
unyuelumg to the fingers. However, he attempted to crash
unu mix them, with the dal. They would not submit to the
process. He put some pieces of roti with dal into the mouth
ano tried to swallow them. Of course, it must be noted that
he had at that time hardly three or four teeth in his month,
fcu mastication was out of the question. He swallowed the
roties piece after piece until a big-sized one got stuck up in
the throat. Suffocation ensued. He tried to push down the
bit or throw it out by a cough. The mother watched the
struggle and light dawned on her.

She exclaimed: “Cursed be my wits ! Lakshmi, are you
also so blind : The sadhu has no teeth, and you have served
him with cold and stiff roties. How can he eat them ’ How*
look! -his throat is choked. Good Lord! Lakshmi, you are
perfectly heartless. You have not offered Mm even water
to drink. Quick, quick, give him some water. See, his
face has turned red ; he is gasping for breath !”

Immediately a tumbler of water was placed in his hands
and he drank. The piece of roti was washed down the

iM THE Vision OF GOD

throat. How the mother pounced upon the plate of food

and, wkile^taking it away, said : “This is going to do yon
no good. Lakshmi,” she told the girl, "prepare at once
fresh roties. Make them soft. Look to it at once.”

While Lakstuni was busy the mother milked the she-
buffalo, standing in the square- yard in the centre of the
building. In a few minutes she heated the milk. Lakshmi’ s
trained hands made soft roties. The mother crashed two of
them in the hot milk in a plate- The softened meal was
then placed before him.

Sadhuji,” the mother then appealed, “you must for¬
give me. I am after all a foolish and useless -woman;
forgive me. The food is now all right; please do justice

to it.”

After dinner the mother accompanied him back to the
temple, and taking leave of him returned to her home.
Such was the heart of the mother. Be directly started on
his journey and walked until sunset when he reached a
way-side village.

(ii) Is there God ?

Thus from village to village he travelled on. Again the
plight of his feet grew worse due to incessant walking. He
was now nearing .Bijapur. On leaving a village in the
afternoon he had covered a distance of about three
miles. It might be past three o’clock when he met some
men coming from the opposite direction. They stopped him
and enquired whither he was going. He, of course, told
them that he wanted to reach Bijapur. One of them warned
him that he would not reach Bijapur before dark, as he had
to- traverse yet twenty miles, and there was not a single
village on the way where he could halt. In darkness he
might lose himself and be caught in a jungle. He suggested
that Ramdas might start early next morning. Meanwhile,
he might .give them the pleasure of. his company for
the night.

.81

Sam takes care of His child at every place I

11^ retraced his steps with these Mud friends and. spent
tae xugut m their village* Early nest morning, long before
davn, lie started again and covered about ten miles by
forenoon. Here he found on his left a big area of cnlti-
Titteo fields. In the middle of the farm -was a well from
which water was being drawn by pikotah for irrigating
*.he fields. A farmer and. four but locks were at work*
Ramdas went to the well to quench his thirst and did so by
descending into the well. When he came up the driver
oi the bullocks ueckoned Ramdas to go to him. He
made Ramdas sit beside him in the cool shade of a large
tree near the brink of the well. Ramdas smoked a few
puffs from his ehilam of tobacco.

“Xow, 1 have a question to ask of you,” he said* “Are
mtj sure, sadnuji, that there is a God? For my part 1 have
strong doubts about His existence.”

Ramdas replied : ‘"God is there for them who have faith,
mil not fur them who have not."

Listen then to my tale,’’ he continued, “my occupation
as you see :s agriculture, i have a family consisting of my
wiie, three grown-up daughters, a son and Ms wife. The
green fields around this well are of our cultivation. All the
members of the family are toiling in the fields from morn
till night. These four bullocks also work for long hours for
irrigating the fields. We are all actively at our tasks
throughout the year. With all this you will be surprised to
iearii w e are not having sufficient to procure bare creature
comforts.'5 Pointing to his daughters who had by now
assembled near Ramdas, he added with a bitter tone:
“Look, maharaj, at the clothing of my girls. They are in
rags. You say there is God. if there is one. He must be very
cruel ; if cruel He is no God.”

For Ramdas, Ramdas replied, God is not a mere
matter of faith or speculation. He is a certainty. In spite
of what yon say of your condition, Ramdas can assure you

IN THE VISION OF GOD

that Ood is, and He is all kindness and love. We are not to
judge His existence by the material comforts we obtain in

life or by the absence of such comforts. The trials and suf-
fermgs we undergo are necessary for our spiritual
p-owth. For the sate of God princes have renounced
kingdoms and have taken to the beggar’s bowl and rags.
Life is misery for Mm who knows no contentment, how¬
ever affluent he may be in circumstances. A poor man con¬
tent m his cottage is far happier than a monarch discon¬
tented in his palace. Contentment is a gift of God which
we get through faith and submission to Him. God never
means us harm. Our want of belief in His benevolence is
the source of our misery. You may say yours are hard facts
that sternly face you. They are nothing when you assign
them the right value, and thus understand the true purpose
of life. Verily, God is not for him who frets and fumes.
Brother, do not give way to despair. Submit to His will
and all will be well.”

He heard Bam das in silence while his eyes were
filled with tears. Bam. das left him and proceeded on Ms
journey,

Ramdas’ mind set to work: whence is the misery of
the agriculturist? Yo doubt, one suffers by one’s own
actions or karma. How did karma in this case work through
external causes? The middleman and the moneylender were
certainly the ostensible causes of the poor man’s ruin.
The heartless exploitation by the tradesman on the one
hand and the greediness of the money-lender on the other
must have crushed him down. The ceremonies and festivals
over which large sums of money are wasted, should have
driven him into the clutches of the latter. Added to these
there are the caprices of the weather and seasons and, to top
it all, heavy taxation.

At midday he arrived at a village where, under a

grove of trees, there was a tank in which he had
his bath, and then his bhiksha in the neighbouring

village. Resting for an hour in the cool shade of the
grove he continued his journey. Bijapnr now lay only at a
-'Iistar.ee c-f six miles which he made up by five o’clock in
the evening.

He went to the house of Shankarlal Oza, the kind
merchant friend whose hospitable roof had sheltered him,
wten ae had visited Bijapnr on the previous occasion. At his
pressure Ramdas stayed with him for two days. He and
his ailing wife proved by their kind attention that they
were the very embodiments of love. Shankarlal noticed the
condition of Ramdas’ feet. They were so much swollen that
they appeared to be stricken with elephantiasis. He spoke
with great concern about this matter in the presence of his
friends who, touched by his reference, raised a contribution
h.s railway fare to Hubli. Ramdas had told him that he
WHS to go to Hnbli.

(us) You are in the upper storey, eh!

On the third day fc* left by the evening train. After
pnrctasme me ticket Shankarlal found a balance of eight
annas left rrr-m the amount subscribed by the friends. He
urged Ramdas to accept the money and, in spite of his
protest, he slipped it into the pocket of a long coat Ramdas
was then wearing, as also the ticket.

Might passed, the day dawned. The eight-anna change
was jingling m his pocket. He did not know what to do
with it. Till then he was not in the habit of carrying money,
because he needed none. The Lord looked after Mm in all
matters without giving him occasion to handle moneys.
When the train stopped at a station, a blind beggar got into
the compartment. Here was a way out of the situation,
thought Ramdas. and handed the beggar a two-anna bit,
reserving the balance for any beggars who might come
along at subsequent stations. Station after station passed
and yet no sight of a beggar. ' •

At about ten o’clock the train steamed into the Hubli

11*

IN THE VISION OF GOD

station. Alighting Ramdas came to the road. What to do
with the money? The question was insistently forcing itself
on his mind. Ram bid him go straight to Ubhayakar’s
house, and in the afternoon to Sri Siddharudh math. He
•walked as far as the gate of Ubhayakar’s house but no, he
could not enter the gate with money in his pocket. He
wanted to dispose of it but there was no way. However,
he turned and retraced his steps towards the station, and
half-way stopped on the road. “0! what to do with the
money?” No beggar was anywhere visible. He thought of
flinging the coins into the ditch on the side of the road but
again no. Ram wanted him to hand over the money to
somebody. Where was that somebody? What a problem!
0 Lord!

The matter may have only an ordinary significance for
the reader, but for Ramdas it was a momentous and crucial
question. Once again he wended his way to Ubhayakar’s.
When he was nearing the house he discovered a sweeper,
just emerging from the compound of the municipal office.

Here is Ram, come to the rescue,” muttered •R.aTnrjgp
Ramdas passed the loose coins to him which he
accepted with great joy- A weight seemed to have been
lifted off his heart. Now he entered Ubhayakar’s house.

Subbarao Ubhayakar— a saintly soul- gave him a glad
welcome. All the members of his household were over¬
flowing in their kindness, to him. The old saint showed him
the Krishna temple, built through his effort and initi¬
ative. The mnrti of Sri Krishna— of marble, pure and
white as snow-is a charming figure, indeed a beautiful
work of art.

Returning home the saint asked Ramdas: “Where do

yoti wish to go next from Hnbli? ”

“Bangalore,” was the reply.

Well, onr people are leaving. the day after tomorrow

for Bangalore. You may accompany them,” he suggested.

Ramdas agreed.

t::e afternoon he visited the famous math of Sri
m 4 .wwwh >F£m:. This was his second visit to the math,
^-arndh was the same great personality that drew

*s m h:s tee:. Ramarao— son of Shivarao Chandra-
,4?“ ^ *ln since assumed sannyas, attended on Bamdas
aL -»we. a noble sr»n of worthy parents.

Rani-ias stnyeii at the math for two days. In the nights
le trr.fc shelter in the verandah of the samadhi temple. On
the ee.-i,nu mght. a little after dark, a devotee of the math
esme m him.

^Vonl.i yon like to have something to eat?” he

asked.

Ramdas was in no mood to eat, nor was tie in the
realms of duality.

“To whom are you putting the question?” was Ramdas’

counter- stroke.

Th» yon, of course,” lie replied pointing his finger at
Ramdas.

Is tnere such a thing as yon and I when all is one?”
Rom ms ref m-d. “ Is not all that is visible like the snake

in the rope. like the son of a barren woman, like the horns

cr a hare, like a rawer . ”

“Yon are in the upper storey, eh ! ” he remarked as he
cook 10 h:s heels and disappeared from view.

^ Xextday Ramdas returned to Ubhayakar’s house and
left Hubli by the midday train in the company of the
ladies of the house. These mothers looked after him very
tenderly on the way. They reached Bangalore early
morning the following day.

CHAPTER IX

AGASTYASHRAM -MANGALORE

ERNAKULAM

With Ramdas the kind mothers motored tn f-w .

* «“ >i«>« bengalese. He remain W'

go o Bhavanishankerrao whom he had occasion to meet

cflml " PaSSiDg tir°U§b a aetworfe side- streets he
Bha,aniZnWaoSlLed° Again ^ T^ew^d 1 ^
guided* him.6 tTthe' 1“ Bhaf ^

ba$~ " “* ^ ^ ht™rnSn?S otto

the^ate rf r6t ^ Sitabai-now the widowed wife of
the late Dr. Emanathrao at Kundapur. Oyer a velr “

Umanathrao had shuffled off his mortal coil SffL®

thJre^011 and r^mcktion were remarkable. In the house
there was regular devotional music in the evenings and

and his sister^RaTa^t ^ aftem°011S- Bhavanishankerrao
Ramdas’ diet hi 1 prominent P^t in them. Now

from Bansalore a /' ^ mgllt train, Ramdas started
Here te , retied ASSISTS

aewees of tne place. Stopping hereon!,- for a day he
tr..e;!ea lu,MaE^re. His goal was Kirimaujeshwar and
r CT*"' a: the earhest Possible time. He had come

~T *f- t0 nnderg° at that P^ee a long fast.
‘."•2 P“ib'Ilg ti3ru'dgh bangalore where he paid a flying
: -t to motner Rukaabai, he proceeded straight to

"T °Q *° Kunda^- Here he was pat up

Tie,oll"-i“« **• «»<

re^eheu. Ririznaiijesh'war.

’tiy °n arriTal at Hirixaapjeshwar, he had a dip in
Z^~?P0Sne tQe lemple • D?inMllg «>»* water he
of wh^e" "h - %en^ “ tie ext®sive woods, in the midst

^emDle Cw t TTr * ^ temple of a goddess. The
; 4 J f ; nittner’ dark’ narrow chamber where
* ™agC °£ tne Devi was ^stalled, an airy and neat
" Sm°°lh and Shinlng fl0°r’ aad “ outer

deeded 1, .'EgfeSS re WaS °nlr °ne low dcor. He
D . J tiie f?ont room of the temple. His

P-^s:ons were only one coverlet and two kanpins

£erej WaS SOmetlling like this: three

drink l!6;, and eVeniHg “ the *«* «** water

about ^dsfro^rirtlte^e'V 2* *“* ^

;r tvr r £

«r,hM cocoaant

ms ■ Sie

<or he eew the light „n return to1u7^e LTo°£

ts: ‘gr* t0 te late “d he ™

room she cried out with raised hands in terror and ™

ste — —

Sometimes of an evening Bamdas would take a walk to

IN THE VISION OF GOD

the seashore. He found there a hnge rock jutting ont Into
_^e sea- Gettmga perch opon it he would watch the giant
wes lashing against the sides of the rocks. The sea-crabs
w°uld be playing about him and white seagulls flew

lift ,1 dW 16 ™“'d “eet "th 1 “«* imMi ti

sight when the sun was setting. The gradual descent of the
flaming orb into the bosom of the blue sea charmed his
®ht'_ Her6’ Respite the loud roar of the waYes he
experienced a calmness that passes expression

Day after da, went by in silence, water-fast and bath*
nthe tank Some villagers hearing of his fast attempted
to break it by making him drink milk and eat fruits. Bat
he was indifferent alike to the offerings and the offerers. One

fni/VTn aT SS rambles’ he approached tie bazaar where
most of the shops were owned by Muslims

“Who is that mm}" a passer-bj enqaired „f a me«ha«
porting at Ean,das. The merchant replied, his forefinger
touching his temples. He is a half crack.” ®

Ramdas i heard the remark and going np to them
corrected the merchant’s words: “No, brother, not merely

truth?” ' mt Saj 3 fQli C1‘aCk whieh is ^

He was taken aback at this sudden and strange con¬
fession. Ramdas passed on.

W,hat r,the effect 0f the fast 0D Bamdas ? After
he third day he began to feel physical weakness. Again

three days more; his power of locomotion diminished
considerably. He conld not walk to the tank at a stretch.
He had to sit down at several stages on the way. There was
also a marked emaciation of the body. Eight days later, he
could only crawl on all fours for his bath and drink. He
used to lie flat on his back on the smooth floor of the room

f5™g * rise ke would feel as thongh the back was
glued to the floor. He was awake all the night and day
There was no sleep for him. Except extreme physical

S5/eh£,J c0 paiES in ihe body. The mind was filled
per~tct peace- mmem-manee 0f God tad faecome a
" ‘'r:u con“2nons function of the mind, men sitting

thThviv ‘y:ES ,i0WD’ ie V,’as often totaliy unconscious of

ij. „°C l“e ^'i*7 the vilIaee ninnsif of the place, a
~ tie Devi’s with presents of

■r;‘" ;'-a-a:i:5- Ramdas gave him to understand that

c;j^aEri God to eat. He had HO idea as to
rask ''vorJ':i ‘fe broken. However, he assured the

ho'-e1 S hBfd S° he WOaId first tate food in MS

(t:“; 0TZt was not far off- The &st ended two

U,, S later. Rwncas trudged on to his house which was over

; “;te tr°m Ine tempIe- He ^ to take long rests on the

wTte Wnd friend- 50 also faithful wife, considered ita
-■n.’Pi pm ilege to feed Ramdas. After the meal, taking

2 = ? t ^ »* W» f»

He wTi w" “‘‘Vlllg secured for Mm a seat in it.

xi_, re^eneu Kunaapur by evening.

Cii) Well-baked Brick I

rf pnJ:iR“aa-Ur’ ?anidas as nsual occupied the upstairs
• - Baai:i ? ^Psarr. The medical friend treated
™--]» V- 1f<ltIS>Sl regard aEd l0Te- He preferred to live on

Northern in r6re ^ “** Ramc3iarai1- a well-educated
th° ! " , lDdia San^as1’ ^ was taking been interest in
he socml amelioration of the masses. The sannvasi con-

ZtoZZ™1 affection for Eamdas and got ;ttached

sea^Thef — in KandaP« was during the mango
Kason. The fnenas who visited him gorged him, as it were

yth mangoes of the season. He was also made to drink

M.T’ °£ “1Ik' T1,e ^ “ attack of

diarrhoea accompanied by fever. The fever completely took

of Mm. H1S bodyj^ Wyweakened owing to the

IN THE VISION OF GOD
ten days’ fast. Instead nf -fw

fever, he passed through an e“JL f1Scomfort. during the
ecstasy. Even when the fever waT^f °! indescribable
danced through sheer joy &fc lts heights, he

«"»• “wi., =io«id « sr,f

ejeetinj it? Let it ,ake ‘ "e1*1' ttint of

sweet will.- Ramdas would p f ® das at its own
medicine. The fever raged on foV0^11® t0 d° withhis
of the second day he expressed to 7S» °.n tie nigbt

leave Kundapur on the next day! m at;il hl'S desile to

to start until the fever haTablted^ 1 aII°W ^

Sanjivrao of Ernafadam^skingT6'1 1” invitation fr°m
once. He tried to penTde^f^*0 g° ^ t0 *
but he was adamant. " ‘ ^ to yield to bis plan

Hm Iron C" bTtZZlbZlP K K“‘ ^

him. wormngi Ramdas tempted

Bam Bhatji snapped “r- .ri
at once. He felt Ramdas' pufsl ALT808’” ^ replied
its height. He left him and wPnt \ ^ temperattJ1'e was at
bim up again at about four “n ^ drOTe

Ramdas fared. The friend * • the mormnS to see how

normal temperature.' He was ‘ ,~f !hermome^r^ indicated

and puzzled, and at last R11Wf+ <TaS aIso sarPrised
wonderful ! ” abnutted : God’s ways are

“ Ton should arrange tTsend^i”'0^ ®am’” Eamdas said,
bns^to Mangalore.” 111 bbe earhest motor-

All right,” he said lowly.

At e:fc-ht a. 3i. Ram das was sitting in tiie bus. running
towards Mimcnkre. The sannyasi, Rameharan, accompanied
He passe 1 Udipi and readied Mangalore in tie
evening. Taey stopped at Sitaramrao’s for a couple of davs.

D iring .his Time Ramdas and. Rameharan had an irvk'1-
tion for dinner at the house of M. Ramarao, father* of
motner Rumnabai, who was then living with him. Ram-
enaran was unaware of the old relationship. They went
am ^ were ireatea with loving hospitality both by the
niotLer and her father. When departing the mother ashed
waen site w .t:U nave the next occasion to see Ramdas.
He simply replied. “ Ram's will.” At this her eyes were
t.leu witn tears. All the time Rameharan was observing
tne scene, and^a member of the house meanwhile apprised
mm oi Ram las' relationship with the mother, in his former
uie. Ramdas and Rameharan left the house and while on
uiie rmd. Rameharan, shooting a curious look at him

r! a huEaorous Tein: “You are not an ordinary

1 « n are a well-bakea and hardened brick.**

Wh^t ne meant ny the observation was significant !

/ ae s:"r :n bangalore being over he caught the mail
tram to Emakuiam.

(iii) All Credit is to the Lord

fcanjivrao, a brother of Ramdas by past life, was at the
station to receive him. He was lodged in a small room in
banjivreo s house. His diet consisted of milk and fruit.
He stoppea in Ernakulam for about two months.

Sere he £0t fQroogh Sanjivrao books from the public
horary and became a voracious reader. He perused over
Miy vu. r.mes of religious literature. Amongst them he
read tne bulky volumes of Max Muller’s translations of
die Upamshads, Bhashya of Shankaracharya etc. Every
day some prominent vakils and officers paid him visits
fhe outstanding event of his stay at this place was the
feeding o± the poor. It came about in the following way.

12#

IM THE VISION OF GOD

roomnLdfh ’ When the friendS had aS asual ottered in big

room, he threw a suggestion that they might join too^lO
-r1 the P°°r people witl1 a meal- They instant! ?

™*ZfnLTiZl^TtlronT themsel''es ,he

generous soul, who wishes to remain /

bore the major share in this charitable service !£ i7to
simple and unassuming that he nerfn™* „ 1 0

™len0t «»«, T'

able to realize the sa ring* “The left h» i f ^ haS beeB
what the right hand gi^ ^ ^ d°eS Got

The ensuing Sunday was fixed fm* +>>« *

Y' lyeT’ a TakiIf undertook to manage the affair U It IOn’
monsoon time and the rainfall woa u attair- It was

The compound of the local registrartTffi^ C°ntimiOUS'
upon as the Diace f «- „ , • gistrar s offiee was decided

By beat of tom-tom the Sic dlStribption of food.

approaching event. BySatmLyliZLtJZ" * **

ready and the preparation of meals commenced" T^mfl
■was to be a plain one t»i.0 =,i- , “-mt!iLcect- J-be meal

f B-mdn. „d c»mSLed ' ^ T ‘ Is'ei0“e

t{ .. Ibere is no sign of abatement of the rain

JossibS" COntiQUeS t0a0rr0- tbe feeding would be tm-‘

be 2ee™rtMd to be “ “"'b »»<

e-s:cept; in the open air

^ Lea™ »* -**“ “ Sod,-

^ Whtt lre "m 1 1O0t 01 T‘!,,ed

« 3hat sha11 we do?” he exclaimed.

e do nothing,” remarked Bam das “THa t ^ i
oes everything. It was through His will that we arranged

tae whole matter. It is for Him to see that it is carried out
successfully.’’

Tae corn- had been proclaimed as eleven o’clock in the
morning. Nine o'clock struck. It was raining as keavilv

* P2St nine’ qnarter to ten and the rains still
persisted.. Now a strange thing happened. The clouds

SH1; ,S;S^e.rSeii‘ The rain st°pped and the snn shone out.

i'li± an fa°Ur m tlie cl°udless sky appeared the
" S“t ^ as tionsh he belonged to summer. Exactly at
e.wen o clock the food distribution commenced. Ramdas
^ as escorted to the spot to witness the function. The sight
oi me vasu-rowd, inside and outside the compound and on
the roan trailed his heart. The feeding went on nninter-

tvPk!’i 5 D01Se °r confnsion. The almighty Lord ate
t^roiigfi thousands of mouths.

Q_. ,^.ne °f £nends counted the number of people fed
tT "T Inem t0 be nearlr three thousand. Food intended
3afficed f<* tiriee number. Having

theirYumes Pe°Ple haI als° carried tke food to

star^Sri ?! ;!Ee.C0^t7 in the where beggary and

i! i= fnS “r? ^ enf° 0f Tast masses of the population,
i= Ind.a. The remedy lies in the eradication of ignorance

and seifisnness from the minds and hearts of the exploiters

£ Z ZlTSfJbe 0386 °f the 3b in S

which Sn \ °i eXpl0ited' For- sows a karma

f 11 hrns retribati°n on himself. An inner
realisation of equality, based upon a purified vision and

awakening of the spirit of sacrifice through love and

LTT™iT a’°” b™spe“e- h»PPiMss

f, A!I CnSfS °f the needy and Poor were fed melndinn
the so-called untouchables. By three o’clock the servine of
meals ended ; all were satisfied to the last man When the

descended to the ground and cleared off the scattered

IN THE VISION OF GOD

remnants of rice. Indeed, in the economy of nature, crows
play the part of scavengers. Bo the compound was, as it
were, swept clean. The wondrous thing was that at four
o’clock the clouds gathered again in the sky, and it began
to rain in right earnest. Ramdas returned to Ms room. The
feeding of over three thousand poor people, from food pre¬
pared for one- third of the number and the cessation of the
rain for six hours, during the time of food distribution,
were really glorious works of God.

He recollects that some people who witnessed and took
part in the function landed Ramdas for its success. He
unceremoniously stopped them with the remark :

fc4 Ml the credit is only to the Lord. Don’t make much
of the servant for what the Master has done.”

CHAPTER X

KALADY-KASARAGOD-IN THE

STEAMBOAT

(I) Birth-place of Sri Shankaracharya

One evening Ram das was unusually inebriated with
ecstasy. In the presence of some friends, of whom Y. Iyer
was one. lie talked with great fervour on the universal
. speet of (you. Iyer was eagerly listening.

‘The whole universe is permeated through and through
with God," said Ramdas. “The visible and invisible worlds
are all He — as manifest and unmanifest. There is nothing
and none 1 ut He. All, all is He. Such is the truth. Where
then is the idea of T and ‘yon1 — ‘mine’ and Yours1. All are
He and His.'"

In this strain Ramdas spoke on. The words flowed out
i f him in sit irresistible stream. Ramdas saw that a blissful
light ha*! Ailed the room and the people sitting in it were
like faint sha lows. The compelling words and the
atmosphere produced a marvellous effect on Iver. His face
was aglow with a strange lustre ; Ills eyes became moist.

I nave, then, no relations and no home— where shall
I go tor’' he cried out with a touch of deep pathos and
anxiety. He trembled and swayed on one side. The other
friends at once held Mm and led him out of the room and
made Mm lie down on a bench. He fell into a trance-like
sleep for half an hour, after which he returned to outer
consciousness. Now, coming to Ramdas, he said:

“Swami, I am going home.”

“So yon have recovered the ego which you had lost for
awhile,” Ramdas observed with a smile. He nodded In the
affirmative and left.

Sanjivrao and the other friends proposed to take
Ramdas on a visit to Kalacly— the birth-place of the re¬
nowned Shankaracharya— situated at a place, a few stations

IN THE VISION OF GOD

from Ernakulam. A party of about a dozen people consist¬
ing of tie friends and their families started. They reached
the small village in due time. They directed their steps to
a garden on the bank of the Alwaye river where stood two
temples -one of Sharada and the other of Mahadev. In
front of the temples there was a raised plastered pedestal—
rectangular in. shape — signifying the spot where the remains
of Shankaracharya’s mother had been interned.

The surrounding scenery was most fascinating. It pos¬
sessed all the beauty, simplicity and calmness of the country¬
side. Around the shrine, groves of jack-fruit and mango
displaying exuberant verdure, and the tall cocoannt trees
shooting up from their midst to a great height and nodding
their crested tops in the breeze, yielded shade and coolness,
and cast a bewitching spell on that sacred spot.

An aged brahman— an old resident of the place-
recounted to the party the ancient episodes and legends
relating to the place, and also told them of the visits of
eminent personages to the shrine. He said that he had the
unique privilege of serving Swami Vivekananda when he
came to Kalady, during his itinerant life.

The well-known incident in Shankaracharya’s life which
determined his adoption of sannyas, when he was still a
boy, took place on the bank of the river Alwaye. The hoy
Shankar a was insisting upon his mother to permit him to
live a life of utter dedication to God, instead of the ordi¬
nary life of a householder, immersed in the worldly cares
and desires. The mother would not agree.

One day, when the mother had taken the boy as usual
for a bath in the Alwaye river and he was knee-deep in
water, a crocodile suddenly caught his leg and began to
drag Mm away into the deep waters.

If other, mother,” he called oat, “a crocodile has
caught hold of my leg and is dragging me down into the
depths of the stream. 3 will presently sink and be devoured
by it. There is only one way to save me and that is, if yon

KALADY— KASARAGOD— IN THE STEAMBOAT

would consent to my adoption of sannyas, the crocodile will
se: me free,*"

The situation alarmed the fond mother. In an instant
she saw she would rather prefer her only son alive, though
a s&nnyasi, than he be a prey to death in the guise of the
crocodile.

‘“All right, my son — I agree/’ she answered desperately.

The crocodile disappeared leaving the boy to come
up free and safe. The mother kept her word and Shankara
oeeame one of the greatest philosophers the world had ever
produced.

The party had their ablutions in the sacred river and,
after darshan of the deities in the temples, returned to
their rooms in the dharmashala where dinner was cooked
by the mothers to the accompaniment of devotional songs.
Altogether, it proved to he a most blissful trip. By evening
the party reached hack Ernakulam.

During his stay at Sanjivrao’s, he and Ms wife and
children treated Ramdas with all love and kindness.

<ii> Unioucha blflty— a tar stain

Ramdas now felt a call from Kasaragod and wrote to
Anandrao about it requesting him, at the same time, to
arrange for an abode in a solitary place for Ms stay. In due
course he arrived, at Kasaragod and .was put up in a thatched
hut on the Pilikunji Hill.

Here he lived on goat’s milk and plantains. The raja
yogi again came to him and together they danced in the
nights to the chant of Ram-mantram. Later on, a new
sannyasi from Bnntwal also joined them. In the evenings,
with other friends from the town, he would also dance in
ecstasy to the music of God’s Hame in the front-yard of
the hut.

Ram willed that a dinner should also be given to the
poor of Kasaragod. In this instance Ramdas worked acti¬
vely for collection of funds. He visited the most prominent

§8

1M THE VISION OF GOD

men of Kasaragod for contributions and. also accepted small
sums from the poorer classes. On request Anandrao managed
the affair. The hillock of Ramgiri was selected for the
feeding, and a Saturday was fixed for the purpose.

Due preparations were made, and by midday nearly a
thousand people assembled at the appointed place. The
principal classes represented were cobblers, pariahs and
fishermen. Although these classes were looked upon as
untouchables by the higher castes* even as among them¬
selves they had distinctions. They sat down for meals in
three different lines. The meals were served. Ramdas felt
that he should also join them in the dinner. So he took ' Ms
seat in the line of the pariahs. The raja yogi and the new
sannyasi* seating themselves in front of Ramdas, ate with
Mm from the common leaf. Whilst eating thus the precious
gift of the gods, he experienced inexpressible joy.

For Ramdas there was no distinction of any kind. The
idea of superiority and inf eriority on any ground is horn of
utter ignorance. Wars,, strife and misery in the world are
all there because of these inequalities. While the inner spirit
of all life and manifestation is one, where is room for caste,
class, creed, race and colour distinctions ? The darkest Mot
on the purity and beauty of the universal, life is “untoucha-
bility.,, It is like a tar stain on a wMfe canvas. Harmony,
peace and freedom can be attained only by the realisation
of the inner unity of all life, and equality in all its outer
expression.

Ramdas’ Gurudev who lived with his son Anandrao,
one day came to the hut on the Mil. with great difficulty.
The infirmities of age had told upon his otherwise strong
constitution. He brought with Mm a tender cocoannt and
some sweet home-made bread. Ramdas was continuing to,
live merely on milk and fruit. Gurudev insisted on his eat¬
ing the bread. Ramdas begged of him to be excused. Being
touched, and tears welling up in Ms eyes, Gurudev urged
him again to eat the bread, but he was> firm and would not

KALADY— KASARAGOD— IN THE STEAMBOAT

have it. He however drank the water of the tender cocoanut.
Soon after, Gnradev returned home. During this incident
there were in the hut about half a dozen visitors. Mow one
of them, affected by the disappointment felt by Gurndev,
said with a touch of reproach in his voice :

“Yon say he is your Gurudev and still you refuged to
eat the bread offered by Mm with such love ; how do yon
explain this?”

“It is He within and without ;” Bamdas replied with
a smile, “from without He says, ‘Eat’; from within He
again says, ‘Don’t eat.’ Bamdas always obeys the voice
within.”

“Why should He speak externally in a manner different
from your inner prompting?” interrogated the friend
again.

mkThaf is His wonderful Ilia,” Bamdas answered.

The friend did not press the matter further.

One day Rameharandas came suddenly, as if he dropped
from the clouds. He carried with him a well -tanned tiger-
sMn and a yogadanda. He said that, after wandering over
some parts of Northern India, he felt a keen longing to see
Bamdas again ; so he was here.

“Swamiji, I have brought this tiger-skin for yon all
the way from Jhansi where a devotee presented it to me.
Fray accept it,” said Rameharandas.

“Bamdas does not need it. Bam,” replied Bamdas*
“since he goes about with only one cloth. You may keep it
for yourself.”

“it is intended for yon and you must have it,” he
urged. *‘I shall carry it for you. I shall follow you wherever

yon go. I am not going to leave you this time,” he added

with emphasis.

“What is that wooden cross for ?” asked Bamdas.

“If is for dhyan. It is a great help for sitting erect

during meditation,’* he explained.

“As you. are young and energetic* you should not depend

13*

100

IN THE VISION OF GOD

upon this contrivance. It is an unnecessary encumbrance.
Give it up,” Ramdas suggested.

Bnt Ramcharandas argued at great length in favour of it
and showed his aversion to renounce it. However, he sought
to stick to Ramdas again. At this time, Gurudev fell seriously
ill and, at the juncture, Ramdas received a letter from
Madhavrao of Anjanganm, inviting him to attend a religions
festival to be shortly performed in his house. It was a nine
days’ festival. The letter was soon followed by a telegram,
stating that the presence of Ramdas at the function was
indispensable. He felt the urge from within bnt hesitated
owing to the serious nature of Gurudev’s illness. Now he
placed the matter before Gurudev himself, begging him to
decide.

Would you. leave your Gurudev in this condition?” he
questioned.

Ramdas could no longer resist. He abandoned the idea
of responding to the call from Anjanganm. Madhavrao was
informed accordingly by wire. In reply he again telegraph¬
ed that Ramdas should not fail him. This time he left the
question entirely to Ram, remained calm and waited. Ram
has always His own ways!

The following day, when he went to see Gurudev, he
found km not only feeling much better bnt also strong
enough to move about. Ramdas asked him if he would
approve of his leaving for Sholapur District. He willingly

gave his consent.

Lord! Thy ways are indeed mysterious!

(m) Qoa Policeman— smitten

t ®e*fe startin« ®amdas made Ramcharandas under¬
stand that no purpose would be served by his accompanying
him. But he wag as stubborn as ever.

Kamdas reached Mangalore in the evening, of
course, followed by Ramcharandas. It was decided to start
y hp steamboat leaving Mangalore . the next day for

KAL ABY— KAS ARAGOD— IN THE STEAMBOAT

101

Bombay- From Kasaragod arrangement had already been
made for Ramdas,s boat ticket. He advised Rameharandas
to .stay on the Kadri hill and devote Ms time to meditation
and communion with God. But Rameharandas would not
submit to the advice. He left Ramdas in the night with the
object of collecting the amount necessary for his boat-fare.
At Sifaramracf s where he had halted Ramdas’ aunt by the
former life, coming to know the situation regarding Ram-
ebarandas, paid twenty rupees for Ms boat-fare. She
pressed this amount on Bam das, asking him to hand it over
to Rameharandas who, she fully believed, would meet Mm
at Mangalore Port. The mother was a kind, pure and
noble soul.

Xext day, he looked for Rameharandas at the harbour
hut could not find Mm. He got into a steam-launch and
crossing the river reached the boat, and went aboard. What
was the first thing that met his gaze as he stepped on the
deck: Our ubiquitous friend Rameharandas was quietly
sitting in a corner on a bench with Ms tell-tale tiger- skin,
Ramdas went and sat beside Mm. The yogadanda had
disappeared.

u Swamiji, I came by an earlier launch,” he said
smiling.

Ramdas then hand ed to him the money presented by

the kind mother.

The boat sailed and reached the port of Marmagoaom the
next morning. There was a halt of about two hours at this

port. Meanwhile, some Goa policemen entered the sMp for
inspection. One of these, while passing through the deck, east
a casual glance at Ramdas. Ramdas was. a deck or third-class
passenger on the boat. The sight of Ramdas seemed to have
produced an extraordinary effect on Mm. He stopped and,
leaning against the railing opposite Ramdas, began to gaze
intently on Mm. The policeman, could hardly take his eyes
off Ramdas who was also watching his strange behaviour.
About half an. hour later he came to Ramdas.

IN THE VISION OF GOD

10S

“Follow me, both of you,” he said.

They obeyed. He escorted them directly to a Hindu
restaurant in the harbour, ordered tea and eatables for
both, while he sat on the bench in front observing them.
He paid the charges of the tiffin and they followed Mm
back to the deck. Except for the first few words that he
spoke, he was perfectly reticent. Thereafter, again until
the steamer whistle sounded announcing departure from
the port, the policeman was quietly looking at Ramdas
from his position by the railing. He was. somewhat disturbed
when he had to leave the boat. With many a backward
glance he finally jumped down on the dock. The Steam¬
boat left the port.

Intimation had been sent from Mangalore about the
date of Ramdas1 arrival in Bombay. In Bombay he found
himself in the blessed home of San jivrao —blessed because
both Sanjivrao and Ms wife were embodiments of love.
They simply deluged him in their over-flowing love.
Many neighbours in the chawl and others from outside
came to see him and engaged him in talks on the greatness
of God and His h?ame. Evenings were spent in devotional
music. Throughout Ms stay at Sanjivrao’s he enjoyed pure
ecstasy.

Time to leave Bombay at last came. He started with
Ramcharandas by the night train and reached Angar station
in the afternoon next day. At the station he was greeted and
embraced with exceeding joy by G-ovind Joshi who was
waiting with milk for him. After partaking of the milk
they proceeded on foot to Anjanganm. Before sunset they
reached the outskirts, of the village where in advance
hundreds of the village people were eagerly looking for¬
ward to his arrival. He was taken in procession to the
house of Madhavrao who welcomed Mm with rapturous
delight.

Chapter xi

AM JAM G ADM— AMGAR

(i) An Honest Rebel

Ramdas had am unique experience during this "visit to

the Sholapur District. The reader may remember that
Ramdas had visited Anjangaran once before a year previ¬
ously and had been the recipient of great kindness and
hospitality at tie hands of tie devotee, Madhavrao Kulkarni.
The celebration in Ms house was of Xavavidha bhakti, that
is, nine Muds of devotion. The devotee who Is a high-class
brahman had engaged the services of over a dozen brah¬
mans to perform the various functions of the sacred festival.
Resides Ramcharandas, Ramdas was later joined by
Bhavanishamkerrao of Bangalore.

Ramdas arrived at Madhavrao's house only two or three
days before the close of the festival wMeh had a ran, as
usual, for nine days. Since Ms .arrival, Madhavrao’s house
had a rash of visitors to see Ramdas. Mow the attention of
most of the inmates of the house and the people of the
village was diverted from the religions ceremony towards
Mm. The brahmans did not at all like the turn of events.
They remonstrated with Madhavrao against the undue
prominence paid to a wandering sadhn. Poor Madhavrao
was in a sore fix ! His love and regard for Ramdas would
not diminish in spite of the repeated onslaughts of the
brahmans against Ms fidelity to Ramdas.

The inevitable last straw was not lacking in the present
case. The situation was growing every moment more and
more tense. At the request of Madhavrao- and other guests,
Ramdas was made to distribute prasad. The brahmans
demurred to accept it from the hands of Ramdas. How¬
ever, some of them most reluctantly received it from Mm,
and there was an honest rebel. His name was also Ramdas,

104 IN THE VISION OF GOD

hereafter referred to as ‘brahman Ramdas.’ He stood up
and defiantly spoke out :

“ I refuse to debase myself by taking prasad from bis
bands,” pointing towards Ram-das.

This outburst stunned II adhavrao and the whole congre¬
gation, as though a bomb had suddenly exploded in their
midst. Ramdas only smiled and told Madhavrao not to
mind the- brahman’s words and there was no harm done.
The other brahmans, discovering in brahman Ramdas an
intrepid leader, thenceforth gathered round him and raised
a united standard of revolt.

Madhavrao was thoroughly frightened. He feared that
the celebration which went on so far smoothly would
be upset. He understood Ramdas perfectly. He took
care to see that Ramdas was not brought in contact
with them, so that there might be no room for discontent
or disruption. While previously at dinner Ramdas. and
the brahmans were sitting in one line, Madhavrao now
divided up the ranks and so. arranged matters that no
invidious distinctions were palpably noticed. However,
the celebration terminated without further unpleasantness,
although the brahmans maintained the tenseness of the
situation to the end. Ramdas was all the time an amnsed
witness of the whole game. The matter, however, did not
stop here.

Ramdas had meanwhile received an invitation from a
neighbouring village. The brahman Ramdas who came to
know of it proceeded to the village in advance and. warned
the devotee, who would have Ramdas at Ms place, not. to
take him there. He told the devotee and others that Ramdas
was an impostor in the garb of a sadhu and, for all that,
they knew, he might be an. outcast . and was not therefore
worthy of being associated with by brahmans of their
status- Fine tMngs about Ramdas indeed!

Rut the devotee Balwantrao of Angar — Angar being
the name of the neighbouring village — would not be pre-

AMJAMGAUM- ANGAR 10S

judiced. He had on the last occasion come in touch with
Ramdas and had been all Madness and love. He ran down
to Anjanganm and took over Ramdas to Angar. Nearly
fifty villagers from Anjangaum followed Mm including
Madhavrao and many members of Ms household. Divine
love was fully at work in the hearts of these simple and
pure country-folk. It was a walk of about three miles;
Ramdas and party duly reached Angar.

The brahman Ramdas was there. He came and sat near
Ramdas. His looks were full of contempt and Ms maimer
cold and overbearing. There was now quite a crowd around
Ramdas. The Brahman asked Ramdas a question : "“What is
pancMkarana ? ”

Ramdas replied that he was not learned and his know¬
ledge of such matters was very little. At this he laughed
derisively and then raising Ms voice told the assembled
people that they were veritable fools to have come to pay
homage to an impostor whose only qualification, was Ms
colossal ignorance. The hearers did not relish this pointed
attack and hung their heads down. As for Ramdas, he
broadened Ms usual smile and remained perfectly calm and
quiet. Hundreds of visitors streamed into Balwantrao’s
house, and afforded Ramdas the happiness of their company.
Their love for Mm was marvellous. The brahman chafed
and burned with the fire of Jealousy. The day passed. Next
day there was a Mg feast. The brahman openly refused to
join it.

In the evening he proposed to perform a harikatha. On
such occasions Ramdas was made to sit in a prominent
place, and the performance would take place in front of
Mm in the midst of a. vast multitude. So also did it happen
tMs time. The brahman Ramdas, who brought about the
Situation to serve Ms purpose, indirectly levelled at Ramdas
a most spirited diatribe. After -dilating at length upon the
qualities of a hypocritical sadhn, he concluded the katha
with tMs peroration:

^6 iH THE VISION OF GOD

Vagabonds and frauds are abroad, pretending to be
sannyasis and sadhus. Beware of them ! Only dull-headed
people run after them, mate much of them and eventually
fall an easy prey to their wiles and machinations.”

Ramdas was not any the worse for a fresh baptism of
abuse. God so willed it and he submitted, his equanimitv
undisturbed.

(ii) A Wonderful Transformation

Two days later, there was another dinner arranged by a
pious merchant of the place. In those days T?.amrigH was
mostly on milk-diet and would take a little food once in
two or three days, along with the devotees at their dinner
party. On this occasion also the brahman Ramdas had been
invited. Bnt he failed to turn np at the appointed time.
All the guests waited for his arrival. He was, however, not
to be seen. The merchant started to fetch him and after a
search found him, but could only persuade him to attend
the feast after a great deal of entreaty. At last he
came. His face was charred ; his looks were haggard and
eyes sunk in their sockets. It was evident that envy was
fast consuming him. On seeing him come Ramdas felt
really glad and asked the merchant to serve him first.

No, no,” he shouted, “I am not going to take any
meals today. I have vowed to fast.”

Ramdas begged of him to take at least some sweets. He
pondered for awhile and, to the infinite delight of Ramdas
and all, consented to have sweets. Accordingly, some
sweet balls or ladoos were placed before him. Ramdas
requested all the guests not to start eating until the
brahman had commenced to eat. He had about three or
four ladoos. All hail, 0 God of love. Thou hast at last
triumphed!

It was observed that, the brahman did not feel quite at
ease. The kindness and love offered in return for harshness
and hate on his part almost overpowered him. He left the

’ANJANGAUM— ANGAR

107

scene suddenly. Tliat evening at four* a harikatha function
was arranged by a devotee to be performed at Ms house by
an old haridas of the village. Of course Ramdas attended it
with Rameharandas and Rhavanishankerrao. E”ow the last
two would not* in the ordinary course, remain In the town
after five in the evening, bat would ran up to the
neighbouring hillocks and spend the nights together in
meditation and repetition of Ramnam. When kirtan was
still going on they left the place at the usual time and
disappeared on the hills.

A mysterious event now took place. Some devotees of
Anjangaum (the last village visited by Ramdas) who were
away when he was there, but who had seen him at the time
of Ms visit over a year before, were hastening to Angar
with the object of meeting him. On -their way they
happened to pass the hill on which Rameharandas and
Rhavanishankerrao were sitting. Strangely enough, they
beheld, as they approached the hill, three men sitting in a
line. Ramdas in the middle and the other two, one on each
side. They were not surprised. They thought that he in
company with the two friends must have gone to the hills
for as evening spell. They did not like to disturb the trio,
since they discovered them in a state of meditation.

They proceeded straight to Angar hoping to meet Ramdas
on Ms return at nightfall. As they entered the village* they
heard the sound of cymbals at the kirtan party, and led by
the sound they came to it. But what was their astonishment
to see Ramdas sitting in the assembly attending to the
kirtan, while they had clearly seen him on the hillock
which they had passed a little while ago! He was on the
Mils and at the same time at the kirtan party too! They
were bewildered. They related the matter to the brahman
Ramdas who formed one of the assembly at the per¬
formance. This miraculous Incident produced no small
effect on the brahman.

At about eight o’clock that night he met Ramdas at a

308

IN THE VISION OF GOD

milk party. His attitude towards Eamdas had, in the
meantime, entirely changed. He fell at Ramdas’ feet and
wept bitterly. He condemned himself in scathing terms
and begged piteously to he forgiven. Ramdas asked him
what the matter was. It was then that Ramdas heard from
his lips the whole story of the double personality. While
Ramdas listened Ms hairs stood on end, his eyes were
filled with tears, and his entire frame thrilled with
indescribable ecstasy. He only muttered: “It is all Ram’s
glory. His ways are inscrutable.” From the ensoing day,
until Ramdas left Angar, this brahman participated
heartily in all the festivities and closely associated himself
with Ramdas. He evinced a marked love, kindness and
regard for Ramdas. What a wonderful transformation!
Certainly, there is no more potent force than divine
love!

CHAPTEB XII

CP ALAI — P ANDH ARPUR — IN THE TRAIN

(i) The Devil Exorcised

From Angar Ramdas went to Upalai with Bamcharan-

das and Rhavanishaixkerrao and many others, and was put
up in Govind Joshfs house as on the previous occasion.
Here again lie observed a water fast for three days. Yast
crowds of people gathered around Mm. Govind JosM’s
wife was greatly disturbed over the fast. Her motherly
heart ached for Mm. She made several attempts to persuade
Mm to take at least some milk daring the fast bat he would
not take it. Gavin d Joshi in Ms overflowing love presented
Ramdas with a red woollen shawl and. a cap of the same
material, for the time was -winter and the cold was severe.
The red shawl he gave away to Ramcharandas. On the
fourth day the people of the whole village arranged for a
feast in Yithoba*s temple. People of all castes joined in
the dinner.

On the morning of the day fixed for the feast, Maruti,
a boy who was famous for Ms mastery of the Gita and for
his wonderful intellectual powers in expounding it,
requested Ramdas to pay a short visit to his house.
Ramdas agreed and in the company of about fifty devotees
went to Ms house. Along with others Ramdas took his seat
on the open verandah. How a woman of the house was
brought out and made to sit on the yard below, in front
of Mm.

‘‘This woman,” Maruti mid, “is .possessed by a devil;
please have pity on her.”

Ramdas looked at her. Her long loose hair was hanging
down over her shoulders and arms in a state of disorder.
Her face was uiragtiaiiy red ; her eyes wide open and re¬
volving in a weird manner. When Ms eyes met hers she
suddenly gave vent to a shrill shriek and began to tear, at

Of THE VISION OF GOD

her hair. Now he asked the assembled devotees to sing the
Name of God in chorus. The measured cadence of the
sound saturated and thrilled the air. At this the woman
became wild and furious and, standing up, uttered scream
after scream. After the lapse of a quarter of an hour the
singing was stopped and the woman squatted down.
Maruti had adorned Ramdas with a flower garland. Taking
it out and going to the woman, as inspired by Ram, he
threw the garland around her neck, and leaving the place
returned to Joshi’g house.

Intlie evening, after the feast, Janardan Pant, who had

met Ramdas at Angar, performed a harikatha in front of
the temple, a large crowd having collected to listen to
him. When the performance was in progress Ramdas
observed an old man pushing through the crowd, carrying
in his arms the woman who was supposed to have been
possessed by the devil. He took his seat with the woman
in the temple at the back of Ramdas. The harikatha
lasted for two hours and he retired to the small room
which he occupied in Joshi’s house. Here came the old
man with the woman. She prostrated before T?.ftTnS?R
and gat beside him. He saw a great change in her appear¬
ance. A settled calmness was on her face. Her eyes were
lowered and there was a look of resignation in them. Her
lips were moving automatically as it were, and a low sound
was heard to be issuing from them. Ramdas listened and
found her repeating in a low tone “Ram, Ram, Sitaram,”
the names sung in a chorus in her presence in the morning.
The old man who aceompained her spoke :

Haharaj, soon after yon left ns this woman who is a
relation of mine fled from the house, and ran like a gallop¬
ing horse, myself and another pursuing her. We had a hard
race. For two miles she ran and then she stopped. However?

we overtook her, gasping and exhausted. She cried out in a

loud voice;

Oh! I cannot stay there any longer. I am unable to

UPALAI— PANDHARPUR— IN THE TRAIN ill

bear the presence of that saint (meaning Ramdas). I am

going away.”

Then it appears the old man asked her : “Are you sure,
you are leaving for good ? Say that on oath.”

Then she said: “Mahadev, Hanuman, Rama are my
witnesses. I am going, I am gone.” So saying she collapsed
and fell down unconscious, and the old man with the help
of others had to convey her home. From this time she had
become her old self again, but she was still weak.

For Ramdas devils are none other than the evil passions
that rage m the human breast. They take possession of persons
ana dominate over them. The only way to drive them out
is tu awaken in their mind and heart the purity, light and
glory of the indwelling Truth. As at the appearance of
light darkness vanishes, so in the presence of the pure
spirit of God, the evils of the mind disappear, softening the
Heart with 1ot6 and joy.

Some of the devotees desired that Ramdas should meet
idem again in Pandharpur on the Eartik ekadashi fair, an
important annual festival of that shrine, where they would
all assemole for the occasion. So Ramdas and others includ¬
ing Janardan Pant started from Upalai, and on the way
halted at Shetphal where they stopped for the night
Bhajan and kirtan were performed by the villagers during
the mgnt. Ramdas had also the opportunity of again seeing
and embracing the shop-keeper who had fed him forcibly
during the last visit,

(ii) Sod is Love-in our Heart

The party arrived at Pandharpur on the day previous to
ekadashi Ramdas proposed to occupy the sands of the river
andrabhaga. and accordingly they settled down on the
bank a few yards from the river. The night was cold.
Oinll breezes were blowing towards them from the river
The night was spent iu w^ulijegs. Next day, the day of
he festival, one by one, the jevsrar devotees v^blWlr&r-had

< t : ir*. ‘ 4*

112

EN THE VISION OF GOD

met in their Tillages, began to pour in. Here lie came in
touch with a new devotee by name Prem Singh, a Rajput.
He was fascinated with Ramdas and closely stack to Mm.
Ramdas observed a fast on this day, taking only a small
qnantity of milk.

As the day adTamced the crowd of pilgrims on the banks
increased rapidly. Nearly a lac of people studded both sides
of the river. The vast crowd was divided into groups and
some of them had tents pitched on the sands. Prom various
camps hundreds of lights gleamed in the dark. The name
of Withal’— the deity of Pam&harpur temple— rang forth
from thousands of throats, while dancing and singing also,
commenced in many camps. Large crowds squatted round
the central figure of a saint performing harikatha, preach¬
ing to the masses the value of devotion. This kind of
preaching to the accompaniment of music started at several
centres.

He attended one of these performances- He listened for
about half an hour to the discourse of Bada Maharaj, a
saint from Satara and famous in Maharashtra. Of what he
said one thing struck Ramdas as pre-eminently true, viz:

It is not that we have to love God but to realize in our hearts
God who is love.”

When Ramdas had returned to his seat, one of the devo¬
tees coming to Mm said:

Maharaj, throughout the day there was a huge rush at
the entrance of the temple for the darshan of Vithoba.

access to the temple was difficult. Now, it being
midnight, the way to the inner sanctum of the temple
is clear. If you wish I can take you for the darshan of
Vithoba.”

Ram, Ramdas replied; S4Ramdas is witnessing already
in front of him Vithoba in thousands of forms. Can’t you
see Him squatting, standing, walking, dancing and singing
in these multitudinous human forms? Bo you tMnk Yithoba
is only seated in the stone image witMn the temple? Re-

UPALAI— PA.1DHARPUR-IN THE THAIM

113

cognize the truth that He is seated in the shrine of your own
heart and in the hearts of all beings and. creatures. Teri! y,
He is in all. He is all.”

The devotee dropped the suggestion. The night passed.
The following day, the whole party of devotees— about fifty
in number— had an invitation for dinner from Dhond©
Pant, a brahman resident of Pandharpnr* After dinner
six: of the party including Ramaas started on foot for
Mohol. A devotee of Mohol led the party and took them to
his house.

A small incident relating to Razncharandas’ penchant for
japa mala may be cited here. Before starting from. Pandh-
arptxr he came to Ramdas and handing him a rosary of
white tnlsi beads said:

Swamiji, I would have a mala In future because I wish
to keep an account of the japa. Do turn it once on your
fingers and give it to me.”

“Bam, japa-mala is unnecessary for you. You are ex¬
pected to repeat the divine naantram at all times and in. all
places,'" Ramdas replied.

Swamiji, 1 feel the need of a mala,” he per¬
sisted.

All right, as Ram wills1 ' said Ramdas and while revolv¬
ing the mala between Ms fingers, it snapped with a sharp
sound. The other friends sitting close by exclaimed, turning
to Ramcharan das :

Right, Swamiji told you not to have a mala, so it
snapped.”

“Why not? ” put in Ramcharandas doggedly. “I shall buy
a new one and of a stronger make,” and he disappeared for
some time and turned up with a new mala of black shin¬
ing beads.

Now, Swamiji, you may hold it in your hand for a few
minutes and then return it to me,” which Ramdas did and
he got back the mala this time in sound condition.

Thereafter, he would ostentatiously handle the mala and

114

IN THE VISION OF GOD

move the beads on his fingers. On the -way to Mohol he
would approach R am das frequently and say:

“Swamiji, I have done five thousand japa today,” to
which Ramdas replied with a laugh:

“Earn, as yon progress in the task of turning the mnTq,
your ego seems to be assuming vaster proportions while the
object of the japa is to diminish it; yon are a wonderful
Ram!”

(iii) The Supreme Purpose of Life

At night, on the ensuing day, Ramdas attended the hari-
katha of Janardan Pant at his house in the same village.
On the third day devotees from Angar, Anjangaum and
Upalai took part in the feast provided by Babooji. The
same evening Ramdas, Ramcharandas and Bhavanishanker-
rao left Mohol for Bangalore by train. At the station Ram¬
charandas did accept a present of rupees eight from
Janardan Pant, although Ramdas advised him not to. Some
friends including Janardan Pant and Prem Singh followed

them as far as Sholapur station where they had to detrain
and catch the Bombay mail. The train arrived but it was
overcrowded. There was no room in the third-class
carriages. Wherever they sought entrance into the carriage,
they were repulsed by the passengers. Observing their
struggle two policemen came to the rescue They rushed
forward and opening the door of a carriage provided
sitting accommodation for the trio. The policemen
were fall of love and kindness. Why this?— became God
Is la all.

Tti€ train started. It might have last passed, out of the

station when a stout Irani (Persian) who was occupying
an upper berth, jumped down and requested fta-mSa? to
climb up and have his berth, upon which a thick quilt had
been spread so that one could lie on it comfortably. RamSap
declined his kind offer and said that he preferred to remain
where he wag.

UPALAI— PANDHARPUR — IN THE' TOWN

115

“May I be permitted to sit by your side for a few

minutes?” lie asked Ramdas.

“By all means,” answered Bamdas, and made room for
Mm. He wedged himself between Bamdas and Ram-
charandas.

“Do ad-rise me,” he nrged, “as to how I can remove
the illusions of the mind and free it from the turmoil to
which it is always subjected, and realize God. I am simply
caught up in the attachment to wife, house, money and

property. *

Yon have diagnosed,” Ramdas replied, “the disease

aright and also have a clear understanding of the remedy
for it. Know in the first place that the God yon geek is with¬
in yourself- He is the life and soul of the universe and to
attain Him is the supreme purpose of life. Evil and sorrow
are due to your belief that yon are separate from this
universal Truth. The ego has set up this wall of separation.
Have a strong and Intense longing to realize Him, that is, to
know that your life is one with the life of the universe.
Then surrender up the ego by constant identification with
Him through prayer, meditation and performance of all
actions without desiring for their fruit. As yon progress on
this path, which is the path of devotion, knowledge and
self-surrender, your' attachment to the unrealities of life
will slacken, and the illusions of the .mind will be dispelled.
Now your heart will be filled with divine love, and your
vision purified and equalised, and your actions will become
the spontaneous outflow of your immortal being, yielding
yon the experience of true joy and peace. This Is the cul¬
mination of human endeavour and fulfilment of the pur¬
pose of life.”

Oh, how dearly and impressively you present the
Truth, exclaimed the Irani. WI wish I could have more of
your society. Pray come to Secunderabad which is my place
and stay with me at least for a day. My wife and relations
will be so happy to see you.”

IN THE VISION OF GOD

Earndas could not accept his invitation as his next
destination had already been fixed to be Bangalore.

CHAPTER XIII

BANGALORE— BOMBAY

(ii) A Sadhu Magician

In due time feiie party reached Bangalore and for the
first day stopped at Bhavanishankerrao’s house at Malle-
swaram. Ramdas requested Bhavanishankerrao to arrange
for him a separate dwelling place for their stav. A vacant
honse m the locality near the railway lines, well-known as
a hannted honse, was pitched npon as his fnture abode, for
tli© time lie remained in Bangalore.

Ramdas and Ramcharandas shifted to the house. It was
a straggling and irregular pile of buildings with a decidedly

eso^a e ook about it. They selected a spacious room in it
tor their occupation.

^Birr“erra0 prov3ded Eamdas With a mat and
ri T 6 Tbe Season was coId- Ramcharandas also
£R f* ' ®ai33-^ssto Ms left. Bamcharandas lad

the tiger-skm always with him. In the wanderings through
he villages of Sholapnr he had not failed to offer Ramdas
the full use of it. Wherever he rested or slept, it was on the
H“e’ as veI1’ he Iaid skin on the blanket, spread

red 0n i,6 flt°r f,°r Ramdas- He was wearing flashily the
red, woollen shawl about his body and a japa-mala was seen

iZTST 8 ger8‘ HiS d6ep Iove for Ramdas revealed
_ f m the unstinted and joyous service he rendered to him.
He tenderly looked after Ramdas in every way.

f, r1® D®WS of Radas’ arrival spread, and visitors from

For wf8 thG dt5r Came to 8(56 in large nnmbere.
or bath and midday meal he had to go to Bhavani-

shankerrao s honse where he was bathed with particular
_ove and care by Sadashivrao, brother of Bhavanishankerrao,

remSk ^ '"** SOaping tie body briskIy Ramdas would
Take care. Ram, if yon exert undue pressure whilst

118

IN THE VISION OF GOD

rubbing this clay pot (meaning the body) it might break
Pieces.” And he would laugh.

Very often Ramdas was served with meals first. One
day m preparing the dal curry the mother of the house
had forgoiten to add salt. He took meals without noting
the omission. They found it out when they tasted the
curry only at their meals. They asked him how it was
that he did not call for salt when he was eating the
tasteless stuff.

He never felt anything wrong with the taste”

Ramdas replied. “In fact his mind was not there to

discriminate taste.”

Among the visitors were poet Chattopadhyaya and his
talented wife, Eamaladevi. Theybronght with them many
o their friends among whom were a senior wrangler and

his devout mother. The poet courted Ramdas’ society
frequently and for long hours. Being a votary of the
goddess of emotion and beanty, he was by nature
affectionate and loving. Ramdas enjoyed his company
immensely. J

One evening in the course of a talk with Ramcharandas,
Ramdas discoursed upon attachment and the sense of
possession: “Attachment to things is the source of fear and
anxiety -the destroyer of peace. The sense of possession is
responsible for the restless nature of the mind and so it
refuses to be concentrated upon the absolute Truth of your
being. Give up, therefore, attachment to the objects you
have with you. ‘Possess things but do not be possessed by
them.’ Whenever yon accept presents take it that the
Lord Himself gives you the things, and the moment an
occasion comes when you have to part with them, give them
away, with as much delight as when yon received t.Tmru
Understand that you are returning them only to Him who
gave them to you. In the same light consider every gain
and loss. The Lord gives and the Lord takes away.”

At noon, the next day, Eamcharandas said : “Swamiji,

Bam 6 alore— bomb a y

119

I wist to buy some religious books in Kanarese, and I intend
going to tie city for the purpose.” a

tf! right; Ram’” Eamdas a«reed- “but return soon and
see that you do not stay away for tie night.”

He knew that Eamcharandas owned some money, of
which he had made Bhavanishankerrao’s mother the
S He went to tie ei,r whioh ^ abont two ^
from Malleeweten,. On hie wty baek feom the dty> ^

nemng Malleswaram, Eamcharandas came across two
sadhus on the mam road. They told him that u,n i. j
notiung to eat from morning, and would feel obliged7 if he
ou^d help them with a four-anna bit. Although the amount
that he had taken to the city was all spent, he had still
money m reserve with Bhavanishankerrao’s mother. So he

that be ™id — — ™

7.“^® P!ace'” he Snggested to the sadhus, “you
would do well to have the darshan of a mahatma

in this neighbourhood. I will get you his darshan, and then

S sadh 40 ^ that/°U ^ Paid the money Promised.”
The sadhus freeing he came direct to Eamdas with them

at his heels. He ran to him in advance announcing¬
s'3111^1’ I have bronght two Sadhus for your darshan »
and rubbed Ms hands with glee. aarsban.

Very good. Ram,” Eamdas replied.

The sadhus entered the room. Eamdas requested them
to be seated on the blanket occupied by Mm. It appeared
from their respective ages that one was the guru and the
other Ms chela. The older one was a man of middle age
dark, stont and well-bnilt. He advanced and sat down
close to Eamdas on the rug while the younger man sat on
the floor at a respectable distance. Eamcharandas occupied
ms own seat.

A closer scrutiny of the sadhu seated beside Eamdas
Msc osed further particulars of Mm. He had a short aud
thick black beard and a dense mass of well-combed hair on

120

IM THE VISION OF GOD

Ms head, clipped to the shoulder on which it rested in curls.
His face was of a manly cut, having strong and rough
features. He wore a tight, short, half-arm jacket. Hig body
was solid and mascular. Around Ms neck was a thick red
string with a single ra&raksh in the centre. Erom tMs neck
chord wag hanging down a tiny bottle, suspended by a
string. His wrists were hangled with iron wire rings.
He spoke with a peculiar intonation from wMch it was
evident that be was a native of Tamil country.

Cii) Wonderful Lila
ACT I

Mow the sadhn beckoning Kamcharandas to Mg side
said : “Get me a dry blade of straw ln

Ramcharandas went out and fetched a straw he
wanted. Taking it from Mm the sadhn broke it into small
pieces with Ms fingers and asked Ramcharandas to open
Ms month. Ramcharandas obeyed, and the sadhn threw the
pieces of straw into his wide opened month. But. the
strange tMng that happened was that they turned im¬
mediately into doves.

“How let me have some loose earth,” lie next asked.

Ramcharandas immediately got Mm some. Taking a
handful of the earth he again called on Ramcharandas to
open Ms month which he did. The sand was shoved into
Ms month, and Ramcharandas was cheerfully exMMtinga
lump of sugar in it. Rut his cheerfulness was not to last
long, as the ensuing events would presently show.

The magical performance over, the sadhn turning to
Ramdas said : “Yon appear to he greatly emaciated. Look at
me. How strong and healthy I am I I would yon were also
like me. I can make yon stout and vigorous. What do you
say ?v

“Maharaj,*’ Ramdas replied with folded palms, “Ramdas
is perfectly satisfied with Ms present physical condition.

BANGALORE— BCXM3AY

121

God has made him what he is, and he does not desire any-
thing else„,?

“No, no," he put in, “yon must grow stout, uo good to
remain as yon are/’ Saying thus he removed the tiny bottle
hanging on his neek and poured out of it a small quantity
of ashes on his right palm and cried in a voice of command!

“Well, open your month."

Bamdas had to yield. The ash instantly found a place
inside his mouth.

“Swallow it,” was the next fiat. Ramdas swallowed.

“This ash has the charm and power of converting you
into a robust figure,” he assured and replaced the bottle.
Now' for the second act of the drama.

ACT II

The cold being severe Bamdas was made to wear the
woollen cap and had his body covered with a blanket. The
sadhu demanded the cap. Ramdas removing It from his
head handed it over to him. When he tried to put it on he
discovered that it was too small for his head and would not
fit in, the size of his head being much larger than Ramdas’.
He returned the cap exclaiming: “This won’t do.”

Now he called for the kambal that covered Ramdas.
Promptly it wms put in his hands. On examining he found
that it was not only coarse and thick but also unwieldy in
size. He threw it back. Then the sadhu’s eyes rested on the
tiger-skin, his fingers feeling its smoothness. Now a glance
at Ramcharandas showed an anxious look on his face.

“This is a very nice skin,” the sadhu remarked and,
tugging at It, said, “ let me examine it properly.”

Bamdas got up and allowed him to draw it towards
him. A smile of approval flitted across his face.

Here,” he called his chela, “take it; you may fling it
across your shoulders; it is so light and soft-”

Ramcharandas’ face was now quite a study. It was
deadly pale. Then the sadhu’s eyes turned round to

N THE VISION OF GOD

Rameharandas. He did not care to notice the pallor and

despair on Ms Tisage. The sadhu’s next object of attraction
’was Bameharamlas1 red and lustrous shawl on which he
gazed with a steady and intent stare. Bamcharandas was
not slow to understand. He knew what was coming. He
thought it fit to surrender tip the shawl before the sadhu
asked for it. Instantly unwinding it off his body, Bam¬
charandas, like a good and obedient boy, placed the shawl
in front of the sadhu.

The sadhu appreciated Rameharandas1 power of insight.
The shawl met the good fortune of gracing the other
shoulder of the sadkirs chela. The distraction of the
moment had made Bamcharandas drop down the japa mala
of shining black beads near Ms asan. and it became the
sadhirs next object of interest. It must be said here to the
sadhu’s credit that lie was a man of taste — nay, he was a
consummate artist.

Without ceremony — there was none necessary — the
sadhu took the japa mala from the floor and spread it out
with both hands. A moment more, and it was round his
neck, hanging gracefully on Ms broad chest. With a wide

grin he looked at . himself self-complacently and felt
happy.

ISTow the third and crowning act of the drama.

ACT ill

Bamcharandas had. promised the sadhu four annas. It
was time to call for it. Being reminded by him of it Ram-

charandas said:

64 Haharaj, the money is in the keeping of a mother
who lives about a furlong from here. I have to obtain it

from, her.11

Bo fearT replied the sadhu encouragingly; “you
may go and fetch it. I can afford to wait here until you
retiara. I don’t at all mind the trouble. Do go at once, my
boy/9

BANGALORE— BOMBAY

123

Rameharandas started and went, only to return
wit liin ten minutes— indeed, he must have ran fast to and
fro — clutching in his hand a small meshed, pouch of twine
which contained all Ms wealth.

Bitting in front of the sadlm, Rameharandas opened
the purse and turning it upside down rolled out the
contents, producing a jingling sound. One after the other
tne coins dropped down on the floor — four silver rupees and
a four-anna coin. Rameharandas was about to pick up the
four-anna bit for presenting it to the sadhu when the
sa dim’s right hand shot out and Ms large open palm grab¬
bed the coins, and collecting all of them in his grasp, he
transferred them coolly into Ms pocket. All this was the
work of a few seconds. Now Rameharandas jerked his head
up and was gazing at the ceiling with the empty pouch In
Ms hand.

Ram, why are you so unkind as . to withhold the
bag? Don’t you see that he has greater need .of ' it than
yourself ? ”

These words of Ramdas caused him to lower Ms up¬
turned head. The last vestige of cheer which he had when
the sugar lump was in Ms month had completely vanished
from his face. He resigned the bag to the sadhu who,
refilling it with the coins, tenderly slipped It Into his
pocket.

The sadhp having played his part rose to depart, and
.without the usual formality of leave-taking lie -walked out
with Ms chela. and disappeared,.

All the time Ramdas had been . with great difficulty
suppressing the laugh that was seeking an outlet. Now it
burst out with all its. pent up force, . ■

. (ill) .Feast in the Company of Rishis

When Ramdas continued laughing for some minutes,
Rameharandas remained sullen and thoughtful, hut later,
he also joined in the laugh. He could not help it.

16*

124

IN THE VISION OF GOD

“Swamiji,” he exclaimed, “I did not mind so much
about the sadhu's appropriation of other things, even the
money, but, when he took the tiger-skin, to tell yon the
troth, Swamiji, I could not help feeling an acnte shooting
pam in the interior of my stomach. I can well understand
now,” he added with a curious smile, “that yon are at the
bottom of the whole affair. Ton seem to be so simple, quiet
and innocent. This is all your lila. Only last night yon
warned me against attachment and the sense of possession,
and to-day you have enacted this play, in order to teach
me a lesson. This is all undoubtedly your own work.”

Ram,’ ’ said Ramdas, “you are a marvel. Do yon forget
that it was yon who brought- here the wandering sadhns,
with the apparent object of showing to them Ramdas, while
yonr real intention must have been to present them with
all the articles they have taken away from here' They
have after all come by their own. So there need’ be no

thought of any loss. Remember, the Lord gives and the

Lord takes away.’ ’

Shortly after this, on the suggestion of Ramdas, Ram-
eharandas left for ^Northern India.

Ramdas received many invitations from the visitors for
dinner. He stipulated a condition for accepting the iimta-

"aS that’ al<mg with him’ a ^zen sadhns
should be fed. Dinners followed one after the other The
one at the senior wrangler Knppnswami Iyengar’s house
was attended by the poet Chattopadhyaya and his wife. It
was a jolly occasion. An assortment of twelve sadhns was
a picturesque sight. Each sadhn belonged to a separate sect
and denomination. There was the tilabdhari, the jatadhari,

e c ean-shaven and orange-robed sannyasi, the yogadandi

the udasi the dashanami, the Brijvasi, the Ramanandi etc!
Ihe meal was served in a spacious hall of the house. The
poet and Ramdas sat in the line of sadhns for dinner. The
poet dated by the uniqueness of the situation, remarked:

Ramdas, I feel as if I am transported back to the days

of ancient India - to the age of the rishis. Am 1 not really
i lining in the company of those distant ancestors?

Indeed, the expei fence "was unparalleled. The sacllms
dispersed after meals and Ramdas, remaining’ with the
friends for some time, also returned to his retreat.

Borne clays later, he again started the practice of pra-
nayama. Now Bhavamshankerrao also Joined him. Through -
out the day and night Ramdas went on vigorously with the
practice. Once again, he was seized with an insatiable
n nnger. He had to run to Bhuvanishankerrao’s house twice or
thrice a day for food. Once, one afternoon, he found himself
in their Mtchen with a voracious appetite where a mother of
the house was preparing rice cakes. He begged for the cakes.
The mother was very kind. At first he was served with two
cakes which disappeared in a trice and he locked for more.
As she served he ate on until he must have devoured about
fourteen cakes, in addition to four cups of coffee and half
a dozen plantains. Then somewhat satisfied he left the place,
and returning to his retreat sat up in asan for pranayama.
In ten minutes the fire of hunger was ablaze again. He
jumped out and made for Bhavanishankerrao’s house once '
more, with as much speed as his legs could carry him.. Then
again he gorged himself with a lot of estables. Ramdas told
them that the gluttonous demon Bakasiira must have taken
Ms seat in Ms stomach! After some time, the pranayama
stopped and the normal appetite was restored.

Ramdas’ sojourn, in Bangalore was for over two months.
He was now feeling a call from Jiiansi The friends of
Jhansi whom he had met during his last visit to that city
had expressed .through repeated letters their keen desire to
see Ramdas. He left Bangalore for Kasaragocl. Bhavani- .
shankerrao and the members of his household gave him a
send-off at the railway station. Their love was indeed
illimitable.

In due time Ramdas reached Kasaragod. He once again
met the friends of the place and also Rameharan sannyasi

126

IN THE VISION OF GOD

■sriio TCre all eagerly awaiting his return. After the darshan
of GurecteT he proceeded to Mangalore In the company of
Bamcharan.

During his three days’ stay in Mangalore he visited the
house of a devotee at Pentland Peth where he was treated
■with great kindness and love. Ramcharan was with him
and both. had also long walks on the Kadri Hill, the scene
of Ramdas' sadhanas in the previous years.

(A) Owns not a single copper

From Mangalore, after three days’ stay, Ramdas sailed
for Bombay. The passengers on the boat looked after
Ramdas with great tenderness and care. He reached Bombay
docks. ATo notice of his arrival was given in advance to
banjivrao of Bombay. Ramdas ran from street to street
through the brilliantly lit city, as the boat had arrived in
the evening. The policemen at the junction of roads gnided
im.^He made his way to Raindevi where Sanjivrao resided.
Sanjivrao and his wife were quite taken by surprise but were
delighted to welcome him. It appeared they were speaking
of him only a few seconds before he suddenly dawned
upon them. He stopped in Bombay for about five days.

Mother Rukmabai with her girl Ramabai was at this
time staying in Kurla, a suburb of Bombay in her sister’s
house. The girl was then about thirteen years of age.
Ramdas had an invitation from this house and accordingly
he, visited it. Rukmabai and her daughter came and sat
in front of him.

Well, the mother said, “what about the marriage of
this girl who is growing up?”— a question thrust right into
Ramdas’ face. “I have not a single pie with me,” she conti-
lined, and she has to be married.”

“While yon own up that you have not a pie he, in his
turn, must confess that he too does not possess a single
eopper!” Ramdas replied with a spice of humour, and
laughed.

BANGALORE— BOMBAY

127

The answer nettled her a great deal and she placed
before him a luri d picture of his dereliction of dutr and

to her with a cool

lack of responsibility. He listened
indifference and said :

“Why do you worry over the matter? God's will is
supreme. All things happen as He wills and at the time
determined by Him"

How can yon say so ? Do 5-011 mean to say then that

human effort has no value?'' she retorted.

^ Human effort,' he replied, “is necessary only to learn
thm human effort as such is useless, and Gods will alone is
the real power that controls and brings about all events
When yon realize this truth, human effort ceases and divine
wdl starts its work in you, and then you do all things in
the freedom of the soul, liberated from care, fear and sorrow.
This is the real life to be attained. So leave all things to
the Lord by complete surrender to Him.”

The mother did not seem to be impressed with this
philosophy. The talk on the subject came to an end Next
day he returned to Sanjivrao's in the evening.

From Bombay he sailed by steamboat to Veraval. On the
boat he found himself in the company of Muhammadans who
were very kind to him. There was also a brahman lad on
the boat in charge of a tea shop. He took a great liking for
Ramdas and provided Mm with eatables. The other
passengers were also very kind.

CHAPTER XIV

JUAAGAD - LIMBD1

(i) Saints are like Children

Psext morning the boat reached Veraval port. Ali°-htine
fiamdas entered the city. Veraval is an important Trading
harbour. He directed his steps straight to the railwav
station. On the way he was invited by milk vendors who
gave him cups of milk which refreshed him. At the station
he met a sannyasi in whose company he travelled in the
tram. Beaching Junagad at ten in the night, Ramdas
walked up to the akhada of sannyasis of which Kashigirji
was the mahant. Eamdas had the privilege of living for
three weeks in this Ashram when he last visited Junagad.
Haslngirji received Ramdas with great delight. Next day
he met Maganlal at his residence. Maganlal also was over¬
flowed with joy at the sight of him. It must- be remembered
that when he was in Junagad on the previous occasion
Maganlal and Kan til a 1 were extremely devoted to him and
had treated him with love and care.

It was decided that he should stay in a garden belonging
to Kashigirji’s ashram at a distance of half a mile from the
town. In the garden was a small open thatched hut occu¬
pied by two sadhns. He joined them. One of them was a
man with a long beard and the other, Atmanand by name,
was a clean-shaven sannyasi.

Atmanand was a man of bulky proportions. He was
4inte and calm by nature. One of his characteristics was
his spontaneous laugh every five or ten minutes, apparently
for no reason. He was iadifferent alike to the cleanliness
of Ms body or his clothes. He would be found sitting for
hours at one place in silence and with vacant looks, the
world aawng seemingly no existence for him.

The other sadhu with the beard was an active old man
He was busy the whole day doing some work or other. He

JUNAGAD— LIMBDi

123

possessed a cheerful and pleasant temperament, except
when Ms only son won Id come from the city to tease
linn and pick up a quarrel with Mm. They used to fight
like cocks in a hand-to-hand scuffle. At the bottom
of the frequent quarrels, Ramdas could clearly see,
there was a strong mutual attachment— for that matter’
all strife and "violence in the world can be traced to. the
same source.

Roth the sadhus were kind and hospitable to him. The
time was winter and hence the cold was severe. They had
a fireplace in the middle of the floor of the shed. The
sadims slept around the fire at right angles to one another.
By joining them at bedtime, Ramdas formed another
angle. Maganlal -would come to Mm in this garden every
day and take him home for the midday meal. The bearded
old man cooked reties In the shed for himself and Atmanand.
1 ery often they had to be satisfied with only dry
roties, .salt and chillies for dinner. One- early morning
Atmanand must have felt unusually hungry. He asked the
old sadhn if there was any remnant from the roties of the
previous night. In response the old man placed before
Atmanand a napkin containing some . fragments of roties
which resembled thick pieces of white, leather. Rolling up
Ms sleeves Atmanand fell to. Piece after piece of the stiff
dry bread found its way into his capacious month. He pos¬
sessed strong teeth with which he munched them. As. he
went on with the meal, to hnmonr Ms palate that craved
for fine and delicious: food, he was uttering at. every mouth¬
ful of the dry and tasteless stuff;

Ladoo Iadoo — -ladoo ; poori— poori — poori ;

jilabi— jilabi— jilabi; barfi— barfi— barfi.”

The ..same afternoon, he complained of stomachache.
Evidently, the dry bread had put his digestive apparatus
out of order. “I am going to the doctor,” he said and left
the garden. He turned up in the evening quite fit and
cheerful.

ISO

IN THE VISION OF GOD

. “Maharaj'’ flid you get medicine from the doeto,?»
inquired the old sadhu. doetorr”

“I did,” he replied, with a bland smile. “The fw
gave me fonr pills; I swallowed them all. They were ^ i"
as cricket balls-ladoos, you know! The doctor prescribed
ladoos as the best remedy. Now I am all right- indeed
wonderful pills!” and he laughed. indeed.

Once Maganlal took Ramdas on a visit to a famous saint
of Junagad — Yyasji . He was an old man, aged atm

ST”3 leanand Sh0rt in statare- The remarkable

lttreap ?im Was thatMS WrinHed skin had a golden
ustre Ramdas spent an hour in his delectable company

he found the saint simple and pure like a child He
evinced marked love for Ramdas. He put Ramdas tvo
hackneyed questions: S ,™°

^ How is one to control the restless mind?”

By constant repetition of God’s Name,” Ramdas re-
phed and surrender of all actions to Him.”

question3"6 ^ ^ ^ t0?” Was the next

. “It leafsto the vision of God everywhere whieh means

immortality and bliss.”

Ramdas^ PleaSed Wifc the anSW6rs aild fondly embraced

thedS^’r Ma^tter °CCaSi0n’ Ma^al escorted him to
whiS Ra * ^ aSlram 0n tbe to bill in

Junaead1 T?8 ^ Us previoi)s to

Smrlart t “ W3S n°W occnPied by a sannyasini,

popularly known asMataji,

She was a young iady, dressed in ochre-coloured robes

Imng aione m the ashram. There was a pure lustre on ^

issSnc ioTt r °f ‘SMvoha^ constantly

Eamdas^e rF T espressed *>y on beholding

gl “ mS Zf m ?St6re andh°ly Hfe- 0! Mataii, all

MaSnl j r!l fin" ^ *tay in the ashra“- Ramdas and
maganlal retraced their steps to the city.

IUNAGAD— LIMBDI

131

Kantilal and his father had their home in Limbdi, a
state in Kathiawar. Hearing of his arrival at Jnnagad,
Kantilal came down to take Ramdas to his place. In due
course he left Jnnagad for Limbdi with Kantilal and
Maganlal.

(ii). Sugarcandy Mothers

Limbdi is a small state ruled by a Rajput prince who is
designated as Thakore Saheb. The ruling prince is Sir
Danlat Singh-a broad-minded and generous-hearted man.
He is greatly loved by his subjects and lias proved himself
to be a true guardian of their interests and welfare.

In Limbdi Ramdas was lodged. In KantilaFs house,
situated in a bylane. Coming to know of his arrival,
hundreds of people of Limbdi rushed into KantilaTs house
to see Mm. All grades of people streamed in. Officers of the
state, merchants and doctors paid him daily visits. Then
again men and “women of middle and poor classes also came
in vast numbers. Every caste, creed and sect was represent¬
ed, of which the brahman and the Jain communities form¬
ed the majority. A large part of the population of the
state belonged to the latter class. He received the visitors,
in a spacious -carpeted apartment on the second floor of the
building, while for the night he retired to a small room on
the third floor.

Before the crowded audience, Ramdas poured himself
out in the language of love and joy on the charm and power
of God s Name, and on the blessedness of God-realization,
The visitors, listened to his discourses with rapt attention.
Here he chose to live on milk diet. The news spread, and
hundreds of mothers came with lotas full of milk from
early morning till afternoon. The quantity of milk they
brought was so much that he could well-nigh have bathed
in it. He had to take a sip— very often a drop through the ,
finger tip -from every milk pot so as to. satisfy the kind
donors.

132

m THE VISION OF GOD

Kantilal^ house thus became a scene of liveliness and
bustle all through the da y and till late in the night.
Kantilal. then made this observation:

“Swamiji, you have converted our humble home into a
veritable temple.1’

Being apprised of Ms arrival the Thakore Saheb sent
one of his officers to invite Ramdas to his palace. About
eleven o’clock in the morning, he was taken in a carriage
to his princely residence. Kantilal and Maganlal accom¬
panied Mm. He was received by the prince in a small,
well-furnished, room. He sat down in an asan on the carpet,
and the others in the room also squatted on the floor.
Beside the prince was seated an English lady. Eamdas talked
freely., narrating the experiences he had gained in the course
of Ms travels. He spoke with the familiarity of a child
when it recounts its doings to the fondly listening mother.
Indeed, there was such a mother among the auditors. She
was the English lacty, Miss Elizabeth Sharpe, to whom he
would refer In future as ‘mother Elisabeth,’ and to the
Thakore Saheb as ‘Raja Ram1. Raja Ram was also highly de¬
lighted at the frank and simple talks of Ramdas -in which
he would be so deeply absorbed as to lose all account of
time. At half-past twelve Raja Ram would start glancing
at. Ms wrist- watch and exclaim:

4‘0h! it is past twelve. I have to be in my state office by
one.” Then the meeting would break up, and Ramdas with
the young friends would return to KantilaFs.

For a fortnight he remained in Limbdi, and every day
he had to visit the palace where he would spend an hour
or two in the society of Raja Ram and mother Elizabeth,
both of whom would come to fetch him in their motor-car.
He discoursed upon divine love and eternal happiness, pre¬
senting instances in Ms rambles in which how the former
had prevailed. They listened and were lost in a
stole of sweet oblivion. The pure love in the heart of
mother Elizabeth induced her one day to take Ramdas to

JUNAGAD— LIMBDI

133

her neat little bungalow, in the midst of a beautiful garden.
She called her abode, Sri Krishna Kivas. She was so loving
and kind.

In the afternoons the room in which Ramdas received,
visitors would be filled by ladies. Of these, two mothers
who were very old did not fail to come every day. In spite
of their decrepitude they would climb up the stairs on all
fours and directly totter towards him and push into his
month large pieces of sngarcandy. Hence they went by the
name sngarcandy mothers. They would softly mb their
palms on his cheeks and gazing on him with a fond smile,
gay: “ 0 1 my beloved.”

One evening, in response to an. invitation of the old
San! saheb— the widowed rani of the late Thakore Baheb-
he visited the .zenana, or that part of the palace which was
.reserved for the ladies of the prince’s household. The
retired Dewan of Limbdi, a quiet and pious old man,
escorted Mm to the place. The Rani . 'Saheb, . of course,
observed purdah. She sat behind a perforated screen.

In a small front room he was made to sit on a raised
asan. The ladies behind the screen could see the people in
the outer room but not vice, versa. A brahman puranik was
also there. It appeared that the devout old mother was
utilizing her afternoon hours in listening to the readings
of scriptures. She desired that Ramdas should speak. He
expressed, himself in Hindi. He dilated at length on the
hollowness of life, if it was not devoted to the attainment
of divine knowledge and universal love. His words flowed
in a spontaneous current for nearly half an hour. At the
close of his talk there followed a . dead' -silence for about
five minutes. Then the voice of the Rani in a clear and
measured modulation filtered through the metallic screen:

“Look at his magnificent vairagya I How I wish I
were a man instead of a woman, hopelessly caught in a
golden cage! If I were a life like his —

free and blissful.”

134

IM THE VISION OF GOD

The words were addressed to the Dewan saheb. In her
tone there was a mar heel tinge of anguish. Having taken
some milk and fruit kindly proffered by the Rani saheb,
Ramdas took leave of her and returned to his rooms.

(iii) “From the Maze of Illusion
info the Maze of God 1 ”

Ramdas paid a visit to a sannyasi ashram where he was
kindly received by the resident sannyasis. At their request
he spoke a few words on God-realization which he always
held forth as the only purpose of life.

Again lie had an occasion to call on the Jain sadhus- in
their chief ashram in Limbdi. Jainism is considered as old
as the Yedas. Its teachings, in many respects, resembled
those of Buddhism. The creed of nonviolence is observed
by. the Jains in an extreme form. The Jain sadhus have
a semicircular strip of cloth covering their lips,, placed
in position by thin ribbons fastened round the nether part
of the head. They also carry a soft duster for sweeping the
floor before sitting on it, lest they might kill the vermin
that may happen to be on it. For similar reasons, they
would drink only boiled water and never eat by
lamp-light; they finish their evening meal before sunset.
Jainism holds absolute purity of life and non-violence as
the way, and liberation and peace as the goal.

On spending a delightful half hour with the sadhus in
this ashram, Ramdas was next taken to another Jain
ashram where nearly two hundred Jain ladies had con¬
gregated to listen to a discourse by. Mm. He was simply
blest with the sight of the kind mothers. He sat on a raised
dais and spoke for about three quarters of an hour at a
stretch upon purity, love, and peace. He was all through
filled with an inexpressible rapture. Two prominent and
charitable Jain merchants, Ugarchand Shot and Mohanbhai,
who had conceived a great love for him, had arranged for

JUNAGAD— LIMBDI

135

th.0 visits to the Jain ashrams, and they also entertained

Bamdas in their own residences.

During one of his visits to the palace, Baja Bam took
Bamclas to his puja room where he saw a number of framed
silrer images of incarnations of God and also pictures of
saints. Baja Ram was a devotee of Sri Krishna. He was
past sixty but possessed a strong,, tall and stout physical
frame. His life was controlled by strict discipline. He
would rise at three o’clock every morning and spend the
hours till daybreak in worship and meditation.

Once he pressed Ramdas to accept a present of a costly
silk shawl but Bamdas had to decline the offer, reminding
him that the shawl was intended for princes and not for fakirs.
Bamdas was wearing only one piece of khadi cloth. The
time was winter, the cold was bitter, and chill breezes were
blowing. He was indifferent to the rigours of the season, but
the motherly heart of the English lady ached for him/ She
persuaded Baja Ram to give him some plain, warm clothing.

In fact Bamdas was content with the simple cloth he
had. However, through Baja Barn’s and the mother’s
repeated pressure, he agreed to exchange his khadi cloth
for a plain, woollen one. The old khaddar piece was shared
between them — the fents being prized as mementos. Still
the mother was not satisfied. Next day she wanted Bamdas
to be dressed also in a long, woollen gown. In a short time
the gown was ready. It was a heavy thing made of thick
tweed on which Baja Bam had set a high value. Ramdas
put it on once in their presence and executed a caper or two
at which they had a merry laugh. That was the first and
last occasion he used the gown.

In the small room, on the third floor, Bamdas remained at
nights. Kantilal and Maganlal kept Mm company. Maganlal
possessed a keen sense of humour. He could .perfectly
imitate the mannerisms of the visitors who came to see
Ramdas. He would make Bamclas laugh by his mimicry.
Once he wittily remarked: ..

138

IN THE VISION OF GOD

“S'waroiji, I have 'been attentively listening to your
teachings, but 1 could not make head or tail of them. It
would all seem to me to he only a leap from the Maya-
ghotaia into the Brahma- gho tala,' ” i. e. from the maze of
illusion into the maze of God.

Of the visitors that came to see Ramclas from outside
the Limbcli state, there were two — Dr. Shnkla, a brahman
and Ohnnibhai, a Jain. They hailed from Wadhwan,
another Indian state. They expressed a desire to have him
with them in their state for some days. He accepted the
invitation and proceeded to Wadhwan.

He had also a letter and a money order from Kashiram-
Miai of Surat. The latter had met Eamdas daring his visit to
Jtmagad. Kow he had settled down in Surat. He asked
Ramdag to go over to him for a few days on finishing his
tours in Kathiawar.

CHAPTER XV

WABHW AN — SURAT — JEANS!

(i) Ramcharandas Again

Ramdas arrived at Wadhwan city* For the first night
he was put up in a vacant hospital building. Maganlai had
adhered closely to him and, at the time, for Mm there was
none in the world but Ramdas. He followed Ramdas like a
shadow, doing every Mud of service. On the second day
Ramdas was shifted to Ohunibhai’s house. Here the people
of the city started coming to see him. Dr. Shukla, an
enthusiastic and earnest seeker after truth, paid Mm.
frequent visits. The Dewan of the state, a capable and pious
man, also treated Ramdas with great affection. Also some
friends from Limbdi came to see Mm again here. He met a
gadhaka, Jivaraj, who lived in a small tent outside the city.
Suddenly Ramcharandas put in an appearance and proposed
again to stick on to him.

Mulshanker, an . old brahman from Dkrangadbra, came
to take Mm to Ms place. Ramdas started. It was decided to
go as far as Wadhwan Junction by taxi. It was morning.
They arrived at the motor-stand. To bid him farewell, quite
a crowd followed him.. While taxis were available at all
times, that day, in spite of their waiting for nearly an hour,
no taxi could be had. The friends showed signs of dejection
and disappointment. Ramdas all the while wms quite cheer¬
ful. Eventually there was a return march to the city.
Ramdas was seen going hack smiling and dancing in the
streets. Turning to the Mends he said :

“Submission to the Lord’s will -means no worry and
dejection. It is clear. He wills that Ramdas should leave
the place by train.”

There was a noon train. He and the party arrived at the
station. Now the question arose if Maganlai should
accompany Ramdas any further. He had been away with

• • ' •• IS'.'

IH THE VISION OF GOD

Eamdas from Junagad for about three -weeks- Moreover.
Bamcharandas who had now joined Mm could attend to
Mm. So lie asked Maganlal to return to his family, but lie
shook his head to signify that the advice was no good and
he was bent upon escorting him. This was a problem for
Earn to solve, but the Lord knows howto carryout His
will.

Eamdas declared: “Listen, Ram, if you insist upon
following Mm he will have to take up a water-fast, as.
long as you are with him. This is Eam’s will. What do
you say?”

“I shall also do the same,” was his calm reply-

“Maganlal,” a friend then urged, “you are a fine fellow;
you would go with him only to inflict on him a fast ; .give
up the mad idea ; better stop away.”

He was obdurate for some time but at last yielded. In
due time, Eamdas and Bamcharandas arrived at Dhran-
gadhrn with their escort. They were welcomed by a rich
merchant who lodged them in the upper storey of a ware¬
house, facing the main road. Eamdas still continued on
milk diet. Here again many people from the city visited
him— sadhns and householders, men, women and children.
He talked to them on Ms pet subject — devotion to God.

The next morning Maganlal was there in the room,
falling at the feet of Eamdas like a felled tree. He seemed
to have dropped from the clouds, so unexpected was his
appearance. His deep affection for Eamdas had drawn him
to the latter again.

“Swamiji, forgive me,” he appealed sitting up, “I
simply could not resist coming. I am not pressing to go
with you any further. "When you leave for Surat, I shall
turn back to Jnnagad.”

Mulshamker was smitten with love for Eamdas. He
was a sweet-natured and meek, old soul. He would not be
happy if he did not hug Eamdas to Ms bosom at least half
a dozen times a day. He was saying that he had also

WADHWAN —SIIEA7— IHANSI

139

the blessed opportunity of once embracing Mahatma

Gandhi.

Ramdas’ stay in Dhrangadhra was short. By an evening
train he left for Surat with Ramcharandas. It was here at
the. station of Dhrangadhra that Ramdas parted with the
tweed gown presented by Raja Ram, He forced it on
Mulshanker, in fact he threw'- the robe, on his shoulders
when the train had just begun to move from the station.
Maganlal, parting company with Ramdas, returned to his
native place.

(ii) Ramoharandas turns Dandy

Ramdas reached Rander, a small place in the suburbs of
Surat, where the old Mend KagMrambhai resided. Re and
his wife— a noble pair— hailed Ramdas with unfeigned
delight. They lived a retired life, utilizing most of their
time in devotion, puja and the reading of scriptures.
Sorrow, the great awakener, had completely turned their
minds, from the unrealities' of life towards God, the only
Truth. Grown up sous and daughters had passed away
before their very eyes, leaving the parents in their old age
to the exclusive devotion of God. They overwhelmed
Ramdas with their Mnd ministrations.

One afternoon, Kashlrambhal had a special reading of a
religious book treating of. the seven steps or planes in' the
spiritual .growth of man. The reading over, he faced
Ramdas and said : .

“Shall I tell* you to. what plane you have reached?”
Ramdas did not reply.

“Applying the- teste, here given,” he continued tapping
on the book, by Ms side: “I can declare that you have
passed the fifth plane and. are approaching the end. of. the
sixth.”

KasMrambhai had a humorous disposition. He told a
story of two sadhus which threw his hearers Into fits of
laughter;— . .

140

IN THE VISION OF GOD

Once two sadhus came to a town from different
directions. One settled down beneath a peepal tree and the
other under the shade of a banyan. Hearing of their arrival
a bania householder first went to the sadhn of the peepal
tree and prostrated before him.

“Maharaj,” said the devotee, “it appears another
mahatma has come to our town. Do you know him

“Yes,” returned the sadhn contemptuously, “I know
him ; he is a buffalo.’ 1

Soon after, the devotee arming himself with a bunch
of hay visited the sadhn of the- banyan tree and, placing
the hay before him, prostrated.

“Well,” cried out the sadhn : “What do yon mean by
this ? Why this hay V ’

“It is an offering, maharaj ; deign to feed upon it and
bless, your devotee,” appealed the bania with folded
palms.

“What ! are yon mad? — eat hay!” flared np the sadhn.

“Maharaj, a sadhn below the peepal tree, at the other
corner of the town, was good enough to inform me that
you were a buffalo. So I thought I could bring you a fitting
present,” coolly said the devotee.

“How could you believe him? have you no sense?”
asked the sadhn reprovingly. ,

“Maharaj, how could a poor and ignorant man like
your slave dare to understand sadhus? A mahatma alone
can know a mahatma” returned the devotee.

“So then and tell him he is an ass,” said the sadhn.

The bania devotee left the place, and directly going to
the bazaar, purchased a seer of cotton seeds and making a
bundle of it, proceeded to the first sadhu of the peepal tree.
Untying the bundle he poured out the contents in front of
the sadhu and prostrated before him.

“How now,” asked the sadhu with a surprised look,
“what is this for? — it is cotton seed!”

Right, maharaj — a stuff so dear to you. Do accept the

WADHWAN— SURAT— JHANSI

141

humble present and making a full meal of it shower your
grace upon your slave,.” prayed the banfa.

Is anything wrong with yon?— what do yon mean, eat
cotton seed r” uttered the sadhn in consternation.

“Why not ? ma-haraj, a sadhn over there, beneath the
banyan tree, told me that yon were an ass. An ass has a
great partiality for cotton seed — ”

“Yon fool,” he roared in rage, “don’t you see that I am
not an ass ?”

“How should I know, maharaj — a poor man like me
caught in the meshes of maya ! It is said : a mahatma alone
can recognize a mahatma,” replied the devotee with a sly
twitch at the corner of his thin lips.

The sadhn was by this time thoroughly roused and,
rising to his feet, said in an imperious voice :

. “Bhaktraj, take me to the place where the other
mahatma is. I should like to teach him how to speak of his
betters.”

They went. It appears there was a terrible fight between
the two mahatmas ; the bania devotee witnessing the fun
from a distance. The affair ended in the sadhns going with¬
out food for the whole day !

Bander is situated on the banks of the river Tapfci.
Eamdas was having his daily bath in the river accompanied
by Bamcharandas. In the matter of bath Bameharandas
exercised absolute control ■over him. Sometimes he would
go to the length of making Eamdas yield to Ms will by
threats,' as a mother would do with a contumacious child.

Swamiji,” he would say in .a stern voice, “you should
not take bath there, come this side.”

He would then take Eamdas by the arm and
almost drag him into knee- deep water and rub and scrub
him as a syce would do a horse I There was no doubt that
Bamcharandas was doing this out of the great love he
bore for Eamdas. In a few days Ramdas found that he had
lost all independence of action at the riverside. One day,

142

IN THE VISION OF GOD

Ramdas in a humble tone and with joined palms, said
to Mm:

“Ram, your treatment of Ramdas reminds him of the
attitude of Sri Ramakrishna Paramhamsa’s nephew towards
Mm. It is Said that he domineered over the child-like
saint in a similar way. Eventually, Bri Ramakrishna had to
send him away. So Ramdas would also request yon to leave
him alone and take yourself off.”

Ramcharandas grinned and remained silent. He frequ¬
ented the market place and made friends with many
merchants. One day he came to Ramdas and said :

“Swamiji, the merchant' friends wish to present me
with cloth; I could have something for you also. What
shall we have?”

“Mendicants as we are, the best suited cloth for us is
khadi which is coarse and durable and serves all purposes.
As for Ramdas, he has already one and does not need any
more,” Ramdas answered.

His face showed that he did not agree. He went to the
market and returned in the evening. What did Ramdas
behold ? A sadhu dressed in tiptop style ! He wore a long
robe of fine muslin with shining buttons. He flourished
In his hand a fashionable and. costly umbrella, and white
rubber- soled, canvas shoes encased his feet. At the sight of
this smart figure. Ramdas bowed and said:

“Ram, you know Ramdas is a humble fakir. You are
now transformed into a saheb. How* can a fakir have any¬
thing in common with a saheb?”

Ramcharandas was not a man of words. He smiled away
Ramdas* remarks. He would ahvays have his owm way.

From the friends of Jhansi Ramdas received an in¬
vitation and railway fare for one passenger. It was evident
that he should alone proceed to Jhansi. He broached the
subject to Ramcharandas who became rebellious.

“You are always for throwing me up,” he spoke
passionately.

WADHW AN— SURAT— JH ANSI

143

“It is God’s will. Earn, and yon have to submit to it,"*
gaM Ramdas. “Moreover, it behoves yon that you should
travel alone, gathering experience in your own way.
Ramdas would advise yon to go to. the bants of the
Narbada and spend some time in that inspiring atmo¬
sphere.”

(iii) Krishna, Christ and Buddha

On the day fixed Ramdas started from Surat towards
the north. Ramcharandas travelled with him for a few
stations and then parted company. At TTjjain Ramdas had
to breat journey. He stopped in a dharmashaia for the night
and the next day set out again. In the train a young
Mussalman met Mm. Sitting by the side of Ramdas he
recounted Ms sorrows. Ramdas spoke to him about sur¬
render. to God as the panacea for .all ills of life. He
wished to know a way to control the restless mind. Ramdas
asked him to repeat the Ram-mantram.

Arriving at Bhopal, where the train halted for thirty
minutes, the Muslim friend provided Mm with milk and
fruits. As Bhopal was his destination, he took leave of
Ramdas with God’s Name on Ms lips.

It was midnight when Ramdas. reached. Jhansi station.
Passing the night in the passenger shed, early next morning
he made his way to the city wMch lay two miles from the
station. He went direct to Mahadev Prasad’s house. At the
sight of Ramdas Mahadev Prasad was convulsed with joy.
He fell at Ramdas’ feet, Mssed them and rising embraced
him again and again, tears streaming down his eyes through
uncontrollable emotion.

It was. over two years before that Ramdas had remained
under Ms hospitable roof for months. With what affection

and kindness did he then look after Mm I His longing to

see Ramdas again must have been indeed intense, as it was

obvious from the manner in which he received Mm.

In the evening Ramdas met Ramkinkar— that devoted

144

IN THE VISION OF GOD

friend "who with such studious care had tended him on his
journey to Badrinarayan. He was also beside himself with
delight on seeing Ramdas. His stay was decided to be in.
the. Ram Mandir in which he had resided on the last
occasion. Hence Ramkinkar led him to the temple. The old
pandaji was there. He came out to welcome Ramdas. His
huge .frame trembled with emotion and he repeatedly
hugged Ramdas to his bosom.

Next day, news reaching the other friends, they came In
large numbers. Crowds, collected in the temple in the
evenings, and Ramdas delivered in English — Ms knowledge
of Hindi being still poor— Ms message of love and joy.
Followers of different prevailing sects and creeds held talks
with him, either to clear their doubts or to press their views
on him. He appreciated their varied standpoints and recon¬
ciled himself to them, because, after all, it was the Lord
who has planned this variegated world-play. It was given
to him to see and love Him in all.

Ramdas paid a visit to Sipri Bazaar where also he met
many friends and returned to the. city. Now he expressed a
wish to live outside the city. A place was pitched upon
named Atkhamba. A small building consisting of a single
room and a verandah stood on the far corner of the lake
Lakshmi-talao. At the edge of the lake there was an eight-
pillared minaret, made of red. stone, with, a beautifully
shaped cupola, after the style of Moghul architecture. On
account of the eight pillars it came to be called Atkhamba.
To sit on the' pedestal of this structure, facing the lake, is to
view a charming sight — the still waters of the lake reflect¬
ing as if in a mirror the surrounding scenery.

A peepal tree spread its extended branches over the
building. A stone image of Hanpman, besmeared with red
paint, stood below the tree enclosed in an open, rocky
chamber. Ramdas dwelt in Atkhamba for more than a
month. Crowds also gathered here in the evenings Ram¬
Mnkar kept him company during nights. Mahadev Prasad

w ADHW AH — SURAT— JHA.HSI

145

did not fail a single evening. Sometimes, Ramdas would
oat in the mornings for long walks over hills. On i#ne of
the hills he came upon a temple in ruins with its image of a
goddess,, made of white marble, broken to pieces. From the
top of this Mil one can have an extensive survey of the
country all around. He would spend hours here in the
refreshing breeze, in calm meditation.

He also paid visits to an old saint in Shyam Chopla. His
childlike nature attracted Ramdas to Mm. He was fond of
narrating the account of Ms wanderings when he was
young. He had passed through thrilling experiences. His
temple was situated in a jungle far away from the city.
Two well-preserved tanks drew many devotees from the
city for their daily baths.

Ramdas had the privilege of coming in contact with
another saint Nirbhayanandji and his spouse Purnamandji.
Both the husband and wife had adopted sannyas and were
clad in orange robes— a typical pair who had devoted their
life to the service of the Lord. They belonged to the well-
known Pilikoti ashram of sannyasis- in Ohitrakut, At the
time of Ramdas’ stay in Jhansi, they lived in a small garden-
house removed from, the city. Both of them were exceed¬
ingly kind to- Mm. Mother Purnanandjl was really a pure
and lovely soul.

In this connection it must here be placed on record that
for Ramdas there is none impure or sinful, although he
might mention the particular purity and greatness of the
persons he came across. His task is merely to chronicle Ms
experiences . with regard to events that befell him and to
people who came under Ms observation. He presents
the history from the standpoint of a dispassionate
witness of God’s lila. For, the world is His manifesta¬
tion in which He expresses Himself in a multitude
of forms, assuming various characters. Ramdas looks on
all with the same unclouded vision and his love for
all. is alike, be they saints or sinners. He does not see

any difference. It is tie Lord who plays all the parts in.
the world-drama.

An Engl.islm1.a21 named Abbot desiring to see Ramdas
me tored Mm to his bungalow. Abbot and Ms aged sister
received Ramdas in the verandah. The English mother
talked in high admiration of Jesus Christ and his teachings.
Ramdas perfectly agreed with, her in her laudation of the
divine Teacher. But her enthusiasm carried her so far as
to speak in contemptuous terms of Sri Krishna, Buddha
and others.

“Mother, Ramdas cannot be one with you there,” he told
her. “He holds Sri Krishna and Buddha in the same high
estimation as, if not higher than, Jesus. You are speaking
of them as you do, because you have not understood them.
Similarly, there are Hindus who speak disparagingly of.
Christ without knowing him.”

The mother combated Ms view and started attacking it
by arguments. But Ramdas remained silent. Abbot did
not like the way his sister spoke and tried to pacify
her. At last she stopped and Ramdas took leave of them.

KainMnkar and other friends of Jhansi proposed that
Ramdas should be made conversant with Hindi, because
many people who came to see him did not understand the
English tongue. They felt that they were losing the
benefit of his talks. So one of the friends undertook to
coach him up in Hindi. Ramdas was provided with the first
Hindi primer and a slate and pencil. He felt that he had
Just been enrolled in the infant class. He received an hour’s
instruction from the kind teacher . every .day. His progress
was rapid. In ten days he finished the first primer and in
five days more, he passed through the second primer. Then
he commenced reading books in easy Hindi, such as Bala
Ramayan, life of Samarth Ramdas and Gita Sangraha. He
also started inditing letters in Hindi.'

Ram-navaml, the celebration of the birthday of Sri
Ram chandra, was fast approaching and Ramdas -bethought.

WADHWAN - SURAT- 1HANS! : 47

him of witnessing the festival in Chitrakut, where they
said it was performed on a grand scale. So one day he
announced Ms intention to the JhansI friends that he was
to start by an evening train. Rumkinkar and other Menus
came to the station to bid Mm farewell. Ramclas was to
travel alone.

CHAPTER XVI

CHITRAKUT

(i) A Bania’s Renunciation

Ramkinkar expressed a wish that Ramdas had a compa¬
nion to take care of him. Hearing this, a bania, who was
then on the platform, coming forward said:

“I am also proceeding to Chitrakni. I shall be so happy
to keep him company and serve him-'1'

Accordingly, side by side, the bania and Ramdas took
Seats in the train- The train steamed out of the station.
The bania carried a kambal and a lota. He spread the
kambal on the bench and making Ram das lie on it.
massaged . his feet. While doing this service he opened
his mind:

“Maharaj, I am disgusted with worldly life- 1 too would
lead the life of a sadhn. I have turned my back on a life
full of cares and sorrows. Consider me as your disciple and
take me under your protection.1"

“R&mjiA Ramdas replied, “there is nothing wrong with
the world. It is your mind that is obsessed. Bo long as
your mind is not intensely longing to tear up the veil of
illusion that clouds the Truth within yon, mere external
renunciation is of no avail. It will only be a leap out of
the frying pan into the fire. True happiness consists in our
right attitude towards life and the world. Now right
attitude depends on right vision. The vision comes through
the realization of Truth or God. Do not be deceived. You
cannot have liberation and peace by simply turning your
back upon the world. Xnow your mind well. Ereedom
and joy are within you. Conquest of lust, wrath and greed
is the path. Don't cling to Ramdas. He is no guru. He can
only show you the path. The effort and struggle are
your own. Be, therefore, the disciple of Truth.’1

The bank’s mind appeared to have been preoccupied.

CHITRAKUT

14i

Ramdas’ words did not elicit any reply nor did he evince
any sign that he had comprehended them. Tlie night
passed. Early next morning the train reached the Chiiraknt
station. Alighting, Ramdas and the bania moved towards
the hills of Chitrakut which lay about three miles from the
station. On the way he had again a conversation with
the bania.

Are \ on doing any sadliana, Ramji, for concentration
of mind?” Ramdas asked.

Why not?, he returned, I am taking Gods Name
sometimes.”

feometimeb is no good, Ramdas said, yon ought to
repeat the Name ceaselessly, and keep up an unbroken flow
of remembrance in your thoughts.”

So' far as that is concerned. ■ 1 am all right A he
cut short.

Ramji, leave Ramdas alone. Yon live your own life,
because he wanders alone,” Ramdas put in.

“No, no” he said with vehemence, “I am not giving
you up*

“The path Ramdas walks is beset with pains and dangers.
He is fearless and has no dread of death. To follow him
would mean for yon. so much discomfort and misery,'"
suggested Ramdas.

“I too ana not afraid of anything. 1 can adapt nayself to
any life you choose. to. live. I am determined to east my lot
with you,” he spoke with great emphasis.

Ramdas had no alternative but to submit. So Sod willed.
Now they reached the banks of the river Mandakini in the
heart of the town. They came to a bathing ghat where
Ramdas took Ms seat on a low, worn out table. The it of
vairagya that had seized the bania was at work* He removed
Ms shirt and, calling a passing barber, squatted down on a
stone step.

“Shave me clean,” he instructed the barter, &T am

taking up sannyas.”

150

IN THE VISION OF GOD

Yon mistake me,” remonstrated the barber, “I am not
prepared to bring down on my head the curses of your wife
and children by helping yon to adopt sannyas.”

“Brother, why do yon mind all that? Bo as I ask yon,”
the bania pressed coaxingly. “I will give yon my shirt
and a watch, in addition to the usual shaving charges.”

The barber was firm. His fear of the curses outweighed
all other considerations. He refused to yield to the
temptation. He got op and was about to leave the spot
when the bania clutched him by the arm and begged:

“Shave all the hair on my head and face except the
eyebrows and a small tuft on the head. What do yon say ?
You can have no objection now.”

At this the barber lowered Ms leather bag of shaving
materials and sat down. He agreed to the compromise. In
fifteen minutes the bania’s face and head, except the tuft
in the middle of the latter, were cleared of all hair. He
gave away to the barber the shirt and the watch and also
some money. How he tnrned to Rarndas anticipating a
look of approbation from him. Rarndas could only be a
■cheerful spectator of the performance.

He had now left with him a greasy old cap, which he
threw away, two dhoties and a small bag containing some
money. On his finger was also a gold ring. One of the
■dhoties he presented to a beggar. All that he now possessed
■consisted of one dhoti, a gold ring, some money and. a
lota.

Bath over, he escorted Rarndas to a neighbouring
"Sweetmeat shop where they had a tiffin of purees and milk.
Then they sauntered along the bank of the river and came
to a place called Phatakshila, where they saw nearly a
dozen sadhus living in a hut close by the river. Resting for
some time beneath a tree they retraced their steps to the
town again by noon. The bania felt hungry. A recourse
again to the sweetmeat shop satisfied the ravenous wolf
within.

CHITHAiCUT

151

In the afternoon they went round the famous Kamt-

natli hill, on which it is said Sri Ramehamlra ma le his
abode with Sita for twelve years. In the evening they
returned once more to the sweetmeat shop.

For the night Ramdas preferred to settle down beneath
a tree and the bania slept beside him. The bania moved
with him like his shadow . He was afraid that Ram las
might give him the slip at any moment. On rising next
morning from the grassy bed, the bania felt that something
was wrong with him.

44 We shall go down to Karvi station,” he said to Ramdas,
44 It is only four miles, from here, and be back by evening.”

It was not for Ramdas now to question why; his was to
submit. After a visit to the fascinating tiffin shop they
started. On the way, when they were walking through a
narrow pass of a hillock, Ramdas had to follow the bania
closely. How a hissing noise and a low moan emanated
from him. Ramdas jumped on one side and faced him. Ee
was shedding tears.

44 What Is the matter?” inquired Ramdas.

Wiping away Ms tears with many a grief -laden hiccup,
he said: 44 1 feel so keenly for my wife and children. I ran
away from them without their knowledge. They might be
remembering me and living in agony over my absence. For
myself I don’t mind. It Is for them my heart goes out.”
And he burst Into' tears.

Ramjl, why don't yon then return to them ?” asked
Ramdas.

“You see I have almost burnt my boats. Oh! the barber
was right.” How handling fondly the short pigtail on Ids
head he continued, <4Yes, the prospect is not after all so kid.
I may yet go. back to them.”

"(ill Failure of the Peace Mission

Thus they arrived at Karvi. The bania went directly to

the court-yard of a small thatched house near the railway

152

IN THE VISION OF GOD

station. Both sat on a bench in the yard, a few steps from,
the entrance of the house. Two hoys were playing in front
of it. The bania made several signs to the boys who neither
recognized nor heeded Mm. His transformed appearance
was the reason for their non-recognition.

Then he called one of the hoys and whispered into his
ears: “ Tell your mother a man wants to see her.”

The boy went in. Meanwhile, the bania confided to
Ramdas the secret of his mission. He had come to his wife’s
sister’s honse. He wished to reveal himself to her so that
through her he might find a means of reconciliation with
his wife. It was evident that he had a qnarrel with her
which ended in his departure from his house with a threat
that he would never darken its doorstep again.

The boy returned and unconcernedly commenced his
play with Ms brother. How could a lady condescend to see
a stranger inside her house ? Again he drew towards the
boy and told him in a low voice:

“Tell your mother that her sister Mami’s husband has
come.”

The lad gaped with raised eyebrows at the face of the
bania, and a smile lit up his chubby face. .He again ran into
the house and soon reappeared beckoning the bania to go
in. "With a happy face the bania now hastened to the house.
Ramdas waited. About fifteen minutes-and the Bania
came out. He looked like a whipped dog. His bitter face
told of the unpalatable stuff with which he was served by
his sister-in-law! She must have given him a big slice of her
mind. The burning lashes of her tongue had charred and
•wrinkled Ms face!

“ Her tongue cnts-like a razor. Bah ! a woman’s tongue I”
lie exclaimed knowingly. Then he added: Maharaj* I have
got it now. I am not fitted for a family life. A sadhn’s
life has a charm for me, I will never return to my home,
there to face another sister! Itfo, never.” The resolution

CHITRAKUT

made, he continued: “MaMraj, let ns be off from this
undesirable place.'’

It was no w past midday. The wolf again sorely trembled
the bania. He sought a sweetmeat shop and they bad a
light repast. In spite of Ms heart having been lacerated
with conflicting emotions, his treatment of Ramdas was
marked by undiminished respect and kindness. Ramdas
could well understand that it was the Lord Himself playing
the game. How perfect a player!

When night approached they sought refuge in a clhamni-
shala, but it was so fully crowded- that there was no room
for them. They came out. The moon was up in the heavens.
Its cool and soft rays illumined the retiring world. It
flooded the vast railway-yard with its genial effulgence.
Ramdas went towards it followed by the bania, and
crossing the gate they entered the yard. In the yard were
scattered large slabs of stones. Ramdas took his seat on one
of them, asking the bania to occupy another which lay by
its Side.

“This is a fine place to sleep in. for the night/’ Ramdas
remarked.

.The bania grunted as much as to say that he did not
agree with him. He peered suspiciously into the dark
spaces below the stones on all sides, but seeing that
Ramdas had already laid himself down at Ml length on
Ms slab, with another long drawn squeak, the bania also
followed suit, Ramdas gazed on the bright mmn above
.and the limitless blue space ail around. He was charmed
and absorbed. Suddenly, an unearthly yell issued from the
bania. Ramdas sat up and looked at Mm. He was shouting
out: “A serpent! a serpent!” He had stood up and was
shaking his cloth, the only cloth, with feverish agitation.

“M&haraj, this place is Infested with snakes. Let us go
away from here,” he said. -

Ramdas had observed that lizards had made the snug
nooks below the stone slabs their home.

154

IK THE VISION OF GOD

“ There is no fear, Ramji. They are lizards, not snakes,
under the stone. They are harmless,” Ramdas assured him.

Oh!” he cried, ‘‘the thing, whatever it is, crawled
on my legs. What a horrible sensation I got! ”

" Never mind, sleep on; there need be no fear,” Ramdas
said encouragingly.

Finding Ramdas was in no mood to leave the place, he
coiled himself on the stone, covering his body fully from
head to foot with the cloth. Daring the night he started in
his sleep twice with a cry of fright ; the cries were only
the after-effects of the first alarm. The first shriek had
terrified the poor lizards so much that they dared not come
out of their lairs to toueh one who could produce such a
soul-racking sound !

The bania’s peace mission having utterly failed, the
next day, they left Karvi again for Ckitrakut. Bath in the
river over, the favourite tiffin shop entertained them with
its purees and milk. The day was hot. They rested for some
time in the cool shade of a tree on the river bank. When
the sun had descended half way down the heavens,
Ramdas proposed that they should go up the hill of
Hanumandkara and remain on it for the night.

(iii) Sadhuism is not a Joke

Ascending over a hundred stone steps uphill, they
reached the place called Hanumandhara. Here a big jet of
water was pouring do wm from a height of about fifty feet
into a reservoir below, made of brick and mortar. There
was also a small rest-house near the waterfall. The place is
considered sacred because it is said to have been once
occupied by Sri Ramchandra and Sita. From here an
extensive view of the surrounding country can be had —
vast plains, high hills covered with dense vegetation and
the smooth running river, are all presented to the gaze of
the spectator. Chitrakut is a land of sages and saints.
Hundreds of sadhus are still doing penance in their small

CHIIBAKUI

155

ashrams called kutis, scattered over and around the hills
and the riversides.

From where they stood at the waterfall Ramd as casting
a glance upward, saw the mountain rise still higher. He
was about to climb up when the bard a suggested;

“Maharaj, there is a neat litte rest-house here,’* pointing
to the building, “what if we spend the might therer”

Ramdas without reply, taking to a straggling path,
went up, of course, followed by the bania. He now came
upon a somewhat level piece of ground where stood two
huts and an open shed. He entered one of the huts and
found in it an image of black stone dressed in female robes,
representing Sita. A sadhu was sitting near the image in
order to collect the pice offered to the goddess by the
pilgrims. It appears Sita was using the mandir as her
kitchen, hence It goes by the name — Sita-rasuyee.

The other hut was locked up. ’The bania sat inside the
open shed to rest Ms tired limbs. The hill was still higher up
by a couple of hundred yards. The whole place was thickly
covered with tall wild trees.

Ramji,” Ramdas said to the bania, “this place is best
.suited for bhajan and so we shall stop here for the night
He replied that the idea did not appeal to Mm and that the
idea was simply preposterous or something to that effect.
The sun had set and darkness was rapidly creeping on the
world. The sadhu of Sita mandir came out and saw Ramdas
seated on the root of a tree and the bania in the tiny shed.

“How, now,” the sadhu said, “what are yon doing here?
Don’t you see it is getting dark? — let us go down.’1

“Ram wills that Ramdas should remain here for the
night,” answered Ramdas.

“Madness,” he muttered, “this jungle is haunted by
wild beasts and nobody is permitted to remain here in the

open in the nights. The shut up kuti belongs to my guru

who has gone down to the city for riddhi siddhi. It is Ms

■order that none should be here in the night.”

156

I'M THE VISION OF GOD

“Ramdas obeys the command of Ram who says that
lie should not move from here,*" Ramdas rejoined.

“‘Then, do as yon like at your own risk,” the sadiin
retorted. “But one thing,” he added, “don’t make use of
that shed. Ton, yon,” turning to the bania, “get out of the
shed.” The bania came out.

With a last warning the sadliu left the place and went
down-hill. About ten yards higher up from the. shed,
Ramdas saw a flat stone beneath a cluster of trees. Going
up, he occupied it. No sooner had the sadhu gone out of
sight. than the bania got back to the seat in the shed.
Darkness came on.

. “Naharaj-ji, please do come to the shed,” the bania called.

“To, Ramji, — this flat stone is large enough to accom¬
modate two persons. So you may also come here,” ans¬
wered Ramdas.

“This is a better place, maharaj” he urged.

By now it became pitch dark. The .bania cried . out in
terror: “0 maharaj, do come, I cannot remain here alone

in this dreadful place,”

Ramdas abandoning the flat stone went up to Mm in
the shed. With the advent of darkness cold had also set
in. The shed, open on all sides, being supported on four,
bamboo poles, allowed freely the chill breezes to sweep Into
it. Ramdas sat up while the bania lay down to. sleep. But
where was sleep for Mm in that fearful place? He was
shivering both from dread and cold. At midnight there was
a rustling noise among the thickly strewn dry - leaves
beneath the trees. Hearing the noise, with a sharp cry the
bania bounded into a sitting posture.

“Maharaj,” he whispered, “wrhat is that noise ?”

“It is nothing, Ramji,” consoled Ramdas, “it may he
only mountain rats, sporting about.”

“Tor all that wTe know. It might be a wild animal or a
cobra. I have heard that these jungles are Inhabited by
large sized cobras,” bespoke with deep concern.

CHITHAKUT

- t-

‘"Give up your fears, Ramji, they may be rats.'* essr.re^
Ramdas.

Again an hour later, a similar noise louder and closer

was heard- This time the bania was thoroughly frightened.

and clung to Ramclas as the scared young one of a monkey
does to its mother.

4 ‘What shall we do lie cried.

"'Repeat the Name of Ram," Ramdas suggested, "you
need not be afraid of anything when that powerful Name
is cm your lips. Bo repeat it and keep calm."

Thereafter, Ramnaxn worked on his lips with amazing
continuity. Till the appearance of dawn he went on with
the japa. and no more noises disturbed Mm. The day-break
dispelled Ms fears. He lay down through utter exhaustion
from want of sleep, and directly commenced to snore.

Ramdas got up from the place, and wandering in the
jungle- came to the top of the hill. Through the morning
mist he beheld the distant landscapes and the faint outlines
of the turrets and domes of the temples of Chitrakut. The
sight was enchanting and Ramdas stood still for some
minutes under its magic spell. He roamed deeper into the
forest where he discovered at places dry bones of animals
scattered on the ground, the tell-tale signs of the work of
wild beasts.

Remembering the bania he hastened to the spot where
he had left him. But where was the bania r He had
vanished. When Ramdas was looking for Mm, the sadhu
who had come up inquired : "Whom are you seeking for ? —
the bania! When I was coming up I saw him running
down as though pursued by a devil.1' He added with a
laugh : “After all he learnt that sadhuism is not a joke.’*

The jungle called Ramdas back again and lie rambled
freely through it, till about eleven o’clock when he
descended the hill and directed Ms steps towards the river.

CHAPTER XYII

CHITKAKUT {jOvnta)

(i) The Naked Mount

When bathing in the river a tall and dark sadhn inform¬
ed Ramdas of a place called Anasuyaji, seven miles from.
Chitrakut. He had thought of visiting the shrine that day
and would be glad to have Ramdas as Ms companion*
Ramdas fell in with Ms proposal. God always arranges
things for him. He took Ramdas to the sadhu-ashram of
Pkatakshila where he had dinner in the company of about
two dozen sadhn s.

An incident here is worthy of note. For want of room
inside the small ashram, Ramdas had to sit for Ms meal in
the outer verandah. The forests of Chitrakut were teeming
with monkeys. The moment a plate containing roties, rice
and dal was placed before Ramdas, a stout and -powerful
monkey coining from behind, with one sudden grab,
carried of one roti and some rice. At this the sadhn, serving
food, looting at Ramdas, angrily said :

“Why did yon allow the monkey to snatch away the
roti ? — dullard! *’

“'Never mind, maharaj, he has taken Hanumanbs share.
Is he not Hamraiam ?” said Ramdas with a smile.

In response the sadhn intently looked at Ramdas and
remained silent.

The meal over, along with the dark sadhn and also with
two others who made-, up the party, Ramdas set out for
Anasnyaji. They had to pass through an extensive forest of
giant trees. When they entered the depths of -the forest
they could discern footmarks of wild beasts on their track.
Presently, they neared a small thatched hut of a sadhn,
who was hewing wood for Ms . might fire. For a few minutes,
the party rested beside the ashram, and drank the cool
water provided by the sadhn.. He was am old. man with a

ce&rd. hale and cheerful. He spoke t wild

. k his t bough tl^y -were domestic animals.

The party proceeding onward reached Ariasriynjl before
-unset. Anasnyaji was an awe-inspiring plate. It was a

narrow strip of the jungle t>y the side of the riven haring
in the oaek ground tall, rugged, weird looking crags,
rieing the river slot d a terraced hill ding in which the
ivsiaent sadlius lived, and at Some distance almost hidden
in the uense grove of trees was the temple of Anasnyaji —
tie celebrated paxivraia. wife of the great sage Atrimuni.
Here again the image was of black marble, dressed gaudily
hi leiniiiine robes, after the Xortii Indian fashion .

After slaking their thirst at the river — here the water
r : the brook was of transparent purity— the party rested
beneath a huge tree in front of the terraced house. Night
v as approaching and along with it also cold. The gad has
v enx in search of firewood to light a fire for the night.

While Eanulas was sitting alone under the tree, Le
ho^rd the clapping of hands from the direction of the
terrace. A sadhn beckoned to him. Ascending a Mi gin of
steps Kamdas reached the terrace and approached the
Sudhn who had called him. Thesadlin was stark naked. He
made signs to Ram das to six down on a rough karnbul
which he spread on the floor. Ramdas took the seat and he
also sat down. The sadhn was a young man but his body
was lean and withered by severe austerities. His unkempt
hair and beard showed Ms utter indifference to physical
appearance. His looks were distant and dreamy anil there
was a subtle glow on his brown face. As he expressed him¬
self in signs, it was clear that he was also observing the vow
of silence. He had in his hand a short japa-mala of
vwlraksli beads which he kept rotating between his Ungers.

By signs he made Kaindas understand that lie should
remain with Mm for the night. He took Rain das inside the
room which he found in a state of perfect disorder. He
prepared a seat for Rumdas beside the fire which burnt in

160

IN THE V1SIOH OF GOD

the centre of the room. In silence he spent the night in the
sadhu ’s company.

Early next day he asked the sadhirs permission to
leave the place. He questioned Ramdas by gestures why he
(lid not carry any water-vessel. Ramdas replied it w-as
Rain’s will. Out of the del .iris that lay scattered in his room,
he ferreted out a neat little gourd, fashioned into a portable
water-pot. He placed the gourd before Ramdas and signed
that he should take it. He demurred, but the sadhu was
not to be foiled. His emphatic gesticulations denoted that
Ramdas should never go without a water-pot. Ramdas at
last submitted and took the gourd and bidding him.
adieu left the place.

Coming down he joined the dark sadhu who was wait¬
ing for him. The other sadhus had left earlier. Ramdas and .
the dark sadhu proceeded towards Bharat Coop. On the
way they came across the huts of cultivators. Here they
were entertained by the poor humble villagers with a meal
of rice and curds. In the evening they reached Bharat
Coop.

Here was a large well with the branches of an ancient
and gigantic peepal tree. Close by, hanging over it, there
were temples of Rama, Bits, Lakshman, Bharat and
Hanaman. They settled for the night beneath the tree on the

platform around the well. Next morning, after a hath from
the well water, they started again.. How the dark sadhu
parted from him.

Left alone, Ramdas roamed wildly in the jungles; for
three days, stopping in the nights either in the ruins or

under the trees, and subsisting on mowah flowers, picked
up from beneath the trees. Mowah is a white flower, shaped

like the rose bud with thick juicy petals and is sweet to
the taste.

Ramdas had come to Chitrakut a week before the Ram-
navami celebrations. There were yet two days more for the
festival. As he wandered he again came on the parikrama or

i path r* the Kamtauath hill. On this pcth, ;ji soiu**
distance from each <»ther. were temples, ashrams and tanks.

While g«dng on it r^irnd, it was nearing miduav, when two
devout mothers living in the mit~imnsv uf a, temple
united Eamdas and fed him with great h\>.

One evening lie di inked the hill culled Laksbmar,
Tekri. He spent a night there in a sohtarv spot.

ijii God is for him who thirsts fop Truth

Along the parikramy was a Brahma chain a si; ram v here
u *h)xm young boys were imparted ini linn in the Vedic lore
and trained to observe the discipline and ritual of th*
ancient days. In fn >nt of the ashram was set up a yajna
Inind where the Brahmaeharis assembled every day with
tfvdr preceptor, and performed yajna in accordance with
the Yedie rites, accompanied by the incantation *~>f mantras.
Besides the yajna kniul, there were also small structures,
artistic pieces of Indian architecture facing the ashram. In
one of these Rani das passed a night.

In the course of the rounds of the hill lie had come
upon a inad looking sadhaka — truly frod-intoxicated men
are in a sense mad- — uttering Ramnam aloud ceaselessly, at
one time sitting outside the small temples on the parlkrama
and at another walking round.

One night Ram das took his position on the raised
pedestal around the yajna knnd for his meditation. Here,
he was joined by this sa&haka who also settled on It beside
him. While Ramtlas was reciting Ramnam in an undertone,
he was as usual taking the Name aloud. Hour after hour
passed. They went on with the japa. It might have been
past three o’clock. Sleep overpowered the sadlia ka, and he
rolled down on his seat and slept.

Half an hour had not passed when he started up with a
cry and beheld Ram&as sitting and going on with Ms japa.
He became perfectly wild with rage with himself, and spoke
with bitterness and deep contrition ;

182

IN THE VISION OF GOB

** Wretched fool that I ami I allowed sleep to deprive me
of fohajan. Look, lie is still awake. What a control he has
on sleep!” referring to Bamdas. *1 understand now, it was
the food that late in the evening that is responsible for this
lapse. Oli! I am losing precious time!”

Verily, God is for him who is seized with such a burning
thirst for Truth.

Ram-navami celebrations usually continue for nine days.
The first day came, and thousands of pilgrims from various
parts of India streamed into CMtraki.it for parikrama or
walking round the Kamtanath hill— on which Sri Ram-
ehandra and Sita performed tapas— which was considered
by' the devotees to possess high spiritual merit. So thick
crowds of pilgrims tramped- round the sacred hill.

In the course of his walks on this path Bamdas had
noted the Pilikoti ashram to . which were related Swami
Nirbhayanand and his wife, the saintly pair he met in
Jhaiisi. He found the ashram decorated with festoons, flags
and shami anas, and hundreds of sannyasis who were attracted
from, several places of India assembled within its precincts.
The motto of the ashram was to serve with food any
sannyasi who happened to. visit it. The head of the ashram
was Swami Akhandanand, .a famous sannyasi of the United
Provinces. His disciple Swami Satchidanand, a Sanskrit
scholar, was the.. ..manager . of the institution. The ashram
had also attached to it a small free Sanskrit pathashaia
for boys. . .

Swami Firbhayanand, his wife .and a .brother of Ms,
Swami Ramanand, who was. at* .the time in the ashram,
were also disciples of Swami Akhandanand who had a large
following both among the., sannyasis and the householders.
He and his sannyasi disciples in their itinerant life, in
certain seasons, lived for some period in Jhansi. They had
heard of Bamdas from Eamkinkar but had no occasion to
see Mm,

Swami Hlrbhayamand had asked Bamdas, when starting

t'roxn .1 ha us:, n<»: fail in visit the Piliknti ashram. X.v

Rumdas, entering the grounds of the ashram* mingled with
the thr«iiig nf sannyasis. At midday he joined with them In
their feast. In the afternoon* taking u walk around the hill,
he returned to the ashram in the evening. He occupied for
the night a stone bench — a number of such benches hail
reen erected in the yard. The peculiarity with them was
ttuit the upper slab was fitted on to the uprights at a slight
angle, so as to keep one's bead at a higher level when one
reclined on It at full length. In too nights these slabs were
cub I as ice.

-is night advanced Ram das, wanting to rest, covered
himself with a part of the only doth he had, the other part
*'4 ^diicli being spread on the bench and he lay down. In
thtBe flays he had very little sleep. An hour later, a young
fttnnyisi who had come with two blankets drew his atten¬
tion. “Sahara j. have these kambals; the cold is bitter A
By his urging Ramdas vacated the bench and the sannyasi
spread a blanket on the slab and, after he rested on it,
covered him with the other. Everybody is kind to him
realise everyone is He.

Nrxt flay, at daybreak, he went to the river for a bath.
The gourd had now become his companion. He came back
ic* tie ashram by midday. In the evening the young
sannyasi who had provided him with blankets the previous
night, seeking Ms society, took him to his ktitl which
stood on the opposite side of the road. Ramdas spoke
to him of his meeting with Svvami Nirbhayanand and
his wife at JhansL Then he inquired of Ramrias" name.
He gave it.

The night passed. The following clay, early as usual, lie
went to the river for bath and reappeared by noon at the

ashram. In the front verandah of a small outhouse a
number of sannyasis had assembled. As he entered the
compound they were to a man gazing deliberately at
Mm and giggling! He was about to walk fast them

nlwr >w;oi ; a manager of the instil atli m

.firi halt.

T* ,ik Lmv," L* fti'i--ste u beckoning Ramdas into
dm v*ra:. ; A. He g >t ;l.

"W>* >mv‘- : eei. i ntmiplaHng upon the nature of
tX \> aX vmut * ne meted nit tH y* m,** the S vvami
’iXr, mm .

On* » t Lm saints was hailing a stout cane. Smiling,
Ikrmks t* -»k the stick from its owner and offering it to tin*
S /, ail- eh i

is a stick. Punish Rank as to your heart's eon-
>rt, * ann Ivodicg h'nii, presented Ills hack for the tjfkat-
awiiL Ah k"g!mi. . *

“Not thulk explained the Swami. *Ve have hit it xii
04 m. To; hare to stay in this Ashram foiwone fnh1 year.
F Am > tlm i nkL j3extr*

“if Rain ices not will It so H* asked Ram das quktly.

“It Is Ram w ho speaks through us,*1 he rejoined.

“Rani speaks alsn In Ramdas. He says Ramdas should

uni a grer tn y*mr proposal A said Ramdas.

“Wo shall see about it. We are putting you in a separate
room and uhe of os will mount guard on yon. Yon cannot
escape mX he slid, shaking Ms head.

“Hum A will he Honey ’ Ramdas replied .

“’Nino La to \ * >u any idea of the charge against yo»?** lie
sjaestkajHi.

“Y! > i hu\n al ready pronounced the judgment. What
*W$ it mutter a bother Ramdas knows or not what the
charge IsH' answered Ramdas.

“However. I am telling you what it is," he went on;
“yon have outwitted as for two days. You were with
ns perfectly incognito. We had heard of yon and wished
greatly to see yon. Hence the punishment for your
deception*"

fiii) The test of Sett-surrender

A narrow room was got ready tor Rumtius in which he
found a woouenod with a quilt <m it, and an earthen pot
lilted with water. He was handed over to the charge «»i
.Swarm Raxiianaiid, tm old sannyasi, wim attended to his
needs. The childlike nature of the sannyasis in this ashram
was wonderful. They would frequently come t<<
Ramdas in the room, talk to him and also fondle him. as
if he were a chili! Here Rrnmlas had quite a feist of love-

One day, Swami Ramanand and Swaxni Guptainmd, the
yunng stumyasi who supplied Belindas with nlankets on fW
tirsi nig lit, w:«re seated on the cot beside him. Ram das spoke
nps m self -surrender. As an instance, he mrrated flic*
episode of Braiipadfs predicament when Dushusaxia sought
to disgrace ter in the durbar hall of the Kauri*. was. So long
as she was crying to Sri Krishna for help, and at the same
time struggling to protect herself, the Lord did not come to the
rescue. At last, realising her folly, she lifted up her hands
hi absolni* surrender and called Krishna, and that moment
He saved her.

When Rain das came to mention about Draup&di's self-

sixrrende in the narration, Swami feiptaiiaiid who was
listeninj with great concentration was m overpowered
with emotion that lie burst into tears. Also Swami Mama-
liaiiifs -yes moistened.

In fnptana nd*s company Ram das, one day, ascended the
tan nt m Kamtaxiath hill which sioo* i In front of the Pillkoti

aslir in. Borne Hindus consider it a sacrilege to tread on
the hi it which is held sacred, because Sri Ramckindra and
Sitadevi are said to have resided on it in the ancient days.

The hill was about live hundred feet above its base. There
are no structures or any relics of them on the hill. It Is
covered with wild shrubs and trees of which a certain
species bore edible fruits called tiientiu. While descending,
Ramdas ran down a dry water-course, sprinkled with
smooth and rounded boulders.

IM THE VISION OF GOD

_ Another -lay. asannvasi from Kashi took Ramdas out for
'vitiit round the famous hill. 0., going some distance both
mi «oi ■. J.dseo stone platform beneath a tree. Here the
ttnnyaai confided to Ramdas his condition.

Mrih.iraJ." t^s-Gd. “I Live been for neartv thirty years
n* mis hue of sarmyas, but still my mind is perfeeth-
hi.peiess. Lust, greed and wrath are as rampant in it •.*«
Wiwt shill I do?"

"Th- r inly vi-iij to control the mind and free it from
Si.-«i!s.v,n raetutii.n is al ways to take the Same of God
Li-ditate -d mu His great attri antes and surrender all ymir
ic.'jM.s t< , Him, Ramdas replied suggestively.

“I have, lone all that and I have failed,” h? said.

I Y,’l ^ waetise in solitude.” Ramdis put in.

“ don't speak of solrnde. I have
./ terror f„r ruditude. When I am left alone, my mind
:o*'S it* in .1 v, hirl of most unholy desires. So I m mnning
aitrr saints. In their society I have peace. Bit I knovs.%

I sin m Id ink solely depend upon external aids foi attaining
peace, as such peace cannot be permanent.” He stepped au,|
looked at Ramdas for the solution of his problem.

you say is right,” Ramdas now spoke a. length:

G«»l, who is absolute existence, consciousness an<. bliss, is
ft it Lin 3 nay, y.,u and He are not different. Uriess vou
reah^e Him there can be no true liberation and lastinc
peace. Please note that the first qualification necessaryfor the
#eker of God is fearlessness. Neither the terror of sditud.e
nor the terror of the crowd should daunt you. But soft r de
ts a great help. Know that God, who dwells in you, is
ulmignty. Seek His assistance by constant remembrance,
meditation and prayer. Then the mind is bound to eome
under control. The evil passions must depart from it.

Porget not the central truth that God is seated in your
***** , S>on t ** disheartened by failures at initial

surrender to the workings of
yon until you have completely

surrendered up ytmnjyn-m igc. and have known He is in all
an4 He is all, and yon mid He are one. Be patient. The path
of self-discipline that leads to God -realization is not an
otsy path. Obstacles uml sufferings are on the path; tlio
latte- on must hear and the former overcome. -all by His
help. His help eonies only through uineeiitnitiorn Repet i-
ri**xi of OotFs Name helps c<uieent ration/'

Ttie sannyasi heard Rambus silently and pat nn m^rv
«|ii\Stioiis. They retraced their steps to the ashram.

Chi Ramdas is a Chili of God

A few nays later, the same saimyasS came In Ramdas

Hiv l asked:

*T)oiil you know r The great Swami Akhandanandji is
here. Have you seen him ? "

To see yon is to see him, 1 Kaindas simply replied.

maharaj, you ought to see him” he said, with a
serious look. "He is only a few yards from the ashram,
seated beneath a grove of trees. He always prefers to stay
in jungles md does nut like t*» reside beneath a roof. He is
a famous mahatma. He is going away tomorrow morning.
If yon don't have his darshan today, yon will lose a golden
opportunity/'

" For R&mdas God Is everywhere. He need not go
specially anywhere to see Him/' Ramdas answered.

" What! ” he exclaimed with surprise. 44 Yon don’t waul

to sec* him r 1 on shall go to Mm/' he added emphatically,

and taking hold of Ramdas’ arm almost dragged film.

Come, 1 am also going with yon/' He was a strong
man and Kaxsadas did not resist.

A few minutes’ walk brought them to a large assembly
of sannyagis* seated beneath the shade of about half a dozen
tall, spreading trees. On a cot against a tree sat a sannyasi
with only a loin cloth or kaupin on. wMle all the rest weip -
seated on the ground.

R&mdas went directly to the Swamiji and pla^tl liipc;

‘ k ** ‘ “ * ny **" 1 t* - Hr.' T-jc *>\\ ainiji
M' !l FU" evi vc ,11 ^ aii English ed ucateu

J h : n tf rpi ‘tfui ti’f' b;vajiiiji s quest n»xi t»» Ramd&s in
1*rv ;w;‘* ^‘l?L of Hindi was ret poor. So he,

? t # ‘U^v * r pi: i b l Kujrlw' .

R.:mi»uw ,,,;* a win! b *>f ffod a ju«I He hub long agn removed

^11 -wu* n <? I!'- f* w!u." The devotee conveyed to the

<v i’: in Hi!iT iut:it Raxed ;*s said.

Why w nw tv n~r ioa +3:* nr” wimt the next question

!*• pi t,w Pvaruijb

H:s P^b-u la this," RiU'n ias replied, "he Is like the
r^r Ranges n h?"h, having reached the ocean and become
’ *ut w??h d, sti 11 tut running towards it."

Wk#on thr Swamiji and others heard the reply, a titter
•WM nuind t/r ffngff gallon. The Swamiji remained
silent.

Then ibr dewifn? on his own part put a poser:

'HTIiat up^htp 4 here then? "-a significant question:
Kaaadas ranif% simply because Ram dragged him tiered*
th** answer, and he looked at the sannyasi escort and

^uUol. .

^What wit?" the Swainiji asked the devotee inqui¬
sitively* T lie devotee explained, and there arose a loud roar

of lMBfiiter from the assembly.

■ ^ Then Ram das suddenly jumped up, and bowing again
i# the Swamiji ran a race to his room of the outhouse which
ne reached in less than a minute.

Swam! lamaniad was a simple and kind soul. He
ienkta after Ramdas with great tenderness. He counted m
Rmidm' stay in the ashram for a pretty long time, la hit

171

<w ii % ay lit* was wateiiful. Rurndas knew that to leave tb.
pLi*e with his knowledge was out of ipiesisoxu Sam was
bidding him to decamp— but how?

Ram provided the opportunity one* day. The sun was
nmisually hot. At midday, some of the elderly satmyasis
would have their forty winks. But this particular day
the heat of Hit* sun laid prostrate both the4 young and the
oho The out house, at about one in the af terra »oru resounded
with a variety of snores’ bwumi Ram ana ml led the chorus.

Ram das, who was all alive and active, taking the gourd
pot in hand, slowly slipped out of the compound on tiptoe.
He reached the mad making the least possible noise— the
sannyasis never the wiser. Once on the road, lie started on a
tret which soon developed into a downright gallop ! He ran
for a mile and then walked at a brisk pace.

a jungle. He always felt a peculiar feeling of exaltation
v-iiep was al< ne in the jungles at night. He repaired to a
plico , large tree for spending the night. He laid

lumseli Twui un the rough ground. In less than five
rmuuTuu in- imd a shower of bird's drippings from the
'-rasn i.»*« f*t tin* Then he moved into the open and
F^liuul * .* t he siTt grass.

Lh* Tn< i1; was up. Its cool rays illumined tlio forest.
Tae Tight filtering through the leaves and omnches of the

U Allied * n the ground lvlu%v beautiful spangled
an * the fuiest scented as it were covered with a
amlti>attmaoi carpet. The air was coot and a soft breeze
was f honing. The silence of the nigiit was broken now and
■ Lu* by the f apping if huge bats that flew from tree to tree
ash ihr distant huutn i»f ouls wild were holding their
mwrwniut discourses. The night passed In wakefulness ami

T"d I?s»

X>xt day, again at midday, he was stopped on the road by
another eartxuan who directed him to a temple close by.
He said that Eamdas would do well to nave the darshan
>4 a sadhu named Kamtanath who resitted in the temple.
The time was atwist one o'clock, afternoon. The temple was
about fifty yards from the road. He entered the temple.
Everything was still within. There was none inside except
a stidhii snrtTiiig on a cot He quietly took a seat, a little
uway ittmi tne ssdhu, The satihu awoke with a start anil
Lib eyes tell on Eamdas. Beckoning Bamtlas towards him,
lit- rubbed of! with his cloth the perspiration streaming
tb * uii R&md&s' face anti arms.

ytuive ii(. i'w.d to offer you," he said with a smiling
.'ate, you hare t«i he content now with mere water. In the
“Uht you shall have a good meal."

Kaatiias laughed and replied : :

Mere water will do, maharuj. ’

■‘«o and hare your bath," he said next.

RamdM finished Ms bath tit the well and return©!.

The sadhu then, taking Mm 'by the am, lead him towards
the main roi »m o £ the temple where gaudily dee* united images
♦ *f <h.il were kept. Then leading him to the narrow passage,
he made him sit on a mat. (ruing into an inner room he
or nght a howl of dul and a thick roti. Sitting down beside
Rani Mts he mixed the rnii in the dal curry and suddenly
wriist a 'lump uf it into his mouth. Ram, indeed, lias Ms own
;ui*pw ol\s of feeding Ramdas ! As lie swallowed, he
orjcrd ]r 23ii|js of food into liis niuiith one after another,
oath he was overfilled. Coming out they sat on the cot,
ids arm round Ram das’ neck. He was simply gushing with
love*

“Ion shall stay here for some flays. WRiTt your"5 he

asked.

**Xo muharuj, Ram* las is starting presently/ 1 answered

Rain Mis in an appealing tone.

**! am not allowing you to go. 1 want you to be with
me for at least four or five days/' tie said compressing

his lips.

To argue with him seemed to be useless. So Ramdas
remained silent.

"You see the sun is still hot ; have a nap/' he said, and
lying at full length on the cot fell asleep.

Ramdas waited for some minutes and, finding that the
pudfou had fallen asleep, slowly got up and walked out of
the temple on tiptoe — as he did in the Pilikoti ashram.
As soon as lie came out on the bypath, he ran at full speed
until he gained the main road. A few miles ahead he came
across a bollock-cart. At the sight of him a man jumped
out of the cart and. drawing near him pleaded:

“Maharaj, do take a seat in my cart. I cannot bear to
see yon walking on the burning ground In the hot sin.”

Ramdas told him that he was on his way to Banda and
Ms course lay in the opposite direction.

“Then, here, plea* take this money; it is only me
anna and a half— the railway fare from a station foot

174

IN THE VISION OF GOD

a few yard* front here tc Banda. A train is cine in a
few minute IM catch iV He forced the coins on

Baxxidw.

UumtUA proceeded the small station.. On enquiry be
was t old that the fare was two annas. He came out of the
■station and continued his travel on foot. Before sunset be
rntdiri the outskirts of Banda. Here a woman on the
roadside had, Beneath a tree, a small thatched hut in which
she stored drinking water in. big earthen pots. She freely
distrihnt^ii the water In thirsty travellers who happened to
mm that way .

When she aw ‘Ram das. she culled out: “Mahatma#,

mabstmaji come here; have some rest in my humble shed,”

He responded to her call.

The kind mother made Mm sit - on a bench and, washed
tils feet and legs up to the knee with cool water' from- the
pds. He also drank the water she offered. It was the nectar

#f pti.F© love!

lit! The militant Sadhu

■ ®WB,ia8 was passing through the crowded streets of

Banda* when u merchant from his shop called him and

mid:

Maharaj, only a short distance from the town, in a
seclsdeil place, resides a gacllixt by name Visbuddhumnd.
TJip place is called Bodfa Ram Suva. He is a pore
saint, go t*( him.” He pointed the wav . through a by¬
lane.

Ramiias walked in tlje direction indicated by the
merchant, but as he proceeded, in the network of streets, he
lost the way. He asked a passerby who said that he would
e«»rt Ram das to the spot Ramdas followed Mm. They
‘*MB* 40 * temple of Mahadev at the foot of a hill, and
pfiMfSng through a high poreh ascended the hill. They had to
«M»h a few yards on all fours and came to a flat surface In
front of a large shallow cave. A somber of people were

TOWARDS bai;da-banda m

51*n£"' th“. *r,,,!I3’L A a young roan ln kaupm.

was standing inspecting the construction of dhuni nr £re-
pit at tne month of the cave.

*v*emg Kamilas he offered an empty gunny bag for a
Seat, on tvnich h>* sat. Now the sadhn’s attention was
“raWE a man in ^ assembly. Flying intf, a temper
n* roundly abused the man in .*<, arse language. Ram-iasen-
’!™ ot toe escort if the angry su.Lhu was Yishnddbanand

Vo he replied, "this is Balai Ram Paramahams.
' ishntMhaniuid stays about it mile away from here.”

^Can yon take Ramdas to him?” Ramdas asked.

Tery well/- he answered.

The latter part of this dialogue reached the ears of the
•.rate sauhu. It tended only to fan the flame. He now emptied
the jials of his wrath on Ramdas’ escort.

“What?— yon are going to take the sadhn away. Get
away trom here, yon fool; leave this instant,” and he raised
his right leg towards him for a kick. The frightened escort
Jan down the Mil and disappeared.

Maharaj, ’ the sadhn said turning to Ramdas, “do
remain here; I shall see that all yonr wants are met.”

Ramdas snbmitted, bat made him understand that his
wants were few and that he would prefer to live there on
mere milk diet. A merchant named seth Moolehand furnish¬
ed the sadhu with food twice a day. A small boy was
employed for fetching the meals. Night camp on. the
crowd dispersed. About an hour later, the boy turned np
with the meal as usual. The sadhn had another guest
who now issued from a hole on the left side of the large
©pen cave.

Tapagvdji hurry on ; dinner has arrived/1 said the
fiftdlim Baiak Ram.

T&p#g*wiji was a man of about thirty-five with a stout and
TOll-biilt body, besmeared with a thick layer of ashes.
He had a stout coir rope round his waist and wore only

a kaupin. His matted hair was coiled up into a crown

i:; the v:s:zi: of god

■jn h!S ’Gd,i a«L'l a yogadanda or arms-

:est»T luo cr>«, arid in the other a japa-mala of rndraksh

beads*.

They sal down for the meal and asked Ramdas to join
them He excused himself. Balak Ram tried to per-
*'u‘v :*>. nor to fetch some milk for Ramdas. He
demurred and said that he did not know where to set
milk from. fc

A ever mind.

t Pnl xiamaas is not

n.mtTy; oe will he satisfied with a tumbler of water for
the night.”

The meal over, the sadhng prepared ganja chilam and
kulak Ram appealed to Ramdas to share with them a
saoki. Here again he declined their offer with thanks
He was silent and watchful. The ganja intoxica¬
tion mam the *a, liras drift into strange and irrele-
vmt talks.

Ramdas stopped on the hill for about a fortnight anrl the
short suy was crowi led with thrilling and amusing incidents.
The Ml was called Bambeshwar Pahad. Except for a
sprinkling of shrubs and two or three trees, the hill was
and and rocky. So there was scarcity of water on Barn¬
et™1- Phad. Water had to be carried np from the temple
^veu down Wfiw.

Balak Ram Paramafaams was a young mail ageti about
Uirty-tcu, possessing a lithe and upright figure. His lower
jaw ana the compressed lips showed determination. His
eyes were tender and his face was suffused with smiles
when he was not in fife „£ temper, which would sweep over
mm u the raging tempests, only to be followed by calmness
mA « dear sky. At heart, Ramdas could discern, he was
»ft ami ^ compassionate. For lack of proper discipline and
«tty tte had a ™Ed notons and uncontrolled. He had a
anredmeg of the world and his dispastnon
ar mi» * The ojjly method he employed to subdue
* “ mind was ganja smoking, but the staff

-vouM only raise the very spirit of wrath in him. One pre-
trait m him was a passion to serve saints
,y _snc. service alone, he firmly believed, one would'

;rUD :‘Wjboa ftr moksha- His one message to all
T" ™ t0 ™ th«r Walth the service

"f; f1® amb3tl0n was to mai-e the hill a home of

and for himself to be their servant, and the

wvT.iUy pe,,pie the suppliers of the necessaries for such
>emce.

H! .^'aS“!litant iD his WS with the visitors, and with
f’ '*mp °f hlS tnngae he lash them. A specimen of

me manner in which he talked to them will be related here.
One appears, he sent for the Deputy Collector

£ „e uistnet who to* m Banda at the time. He was a
Hmdm The poor officer, having a religions turn of mind,
no. knowing what was in store for him, obeyed the call of
the mahatma. He came to see Balak Ram at the close of his

•nj.ce, injis usual office dress. The officer bowed to Balak

lam and sat clown.

* ^: ,BaIak ,Ram’ tabins a fall survey of the man in

trlG\°f if1', r°1Ied °Ut his t0Dgne to lubricate it. He was
gifted with eloquence combined with vehemence so that he

cO'iild reduce Ms adversar j to pulp.

“Ha, ha,” he began derisively, “what a fine pheta von do
wear. -a well-ironed long coat, clean white trousers,
superior English boots and a fashionable cane into the
bargain. Luxurious dandy that you are! How much precious
money are you wasting on these foppish things? You think
you are very clever, because you have these adornments,
oo » do you still believe in wallowing in dirt like the filthv
worm, toiling and moiling from morn to eve to procure
these baubles and steep yourself in the enjoyment of selfish
and sinful desires?”

“Beware," he continued; “death like a huge cobra is
«ver stalking behind you, waiting at any moment to
swallow you up. Have some thought about what you are

?*er“ f-r. The only way for yon, mud-worms. to attain
salvation is service of the saints. If yon don’t do this,
yen are done for. If yon hare any monev about von

shell it out.” ' ' f

The dazed and perplexed officer said that he would
send some money on reaching home, and mumbling some
excase sneaked away. The money never came. Thereafter
Balak Earn sent for him half a dozen times. The officer did

not, f if course, turn up !

fill) The Way to Peace

Sch.*oI i ttys have a fascination for sadhus and mahatmas.
They can hare good fnn in their company. They watch
and then imitate the curious antics of the sadhu-world.
Fite whims, ea prices and eccentricities of this race of
religions mend: earns are for ever a matter for close obser¬
vation on the part of the youngsters. Because here they
witness a delectable show without payment of any fee.
Not so with Balak Ram. No doubt he had a great love for
boys, but they had to pay dearly for both the show and the
love be bore for them. When the school hours were over, a
company of boys would crawl up the Bambeshwar hill.
New Balak Ram had with him a dozen well-sized earthen
water pots handy.

Sonnies, 0 dears,” he . would call them. He had the
trick of forming Ms thin Ups into the shape of a flattened
funnel to show his endearment. “Will you not get me
some water from the well below ? Here are the pots, one
each— clever fellows-you can do it in a twinkling; yes
dears.” J ' *

Bach were his insinuating and coaxing ways! Once
Samdas wag the spectator of an incident like this. A batch
of A* boyg was egged on to fetch the water and were
provided with pot*. Of this batch two boys could alone
eome ttpikfe with the pots, while the others carried with
t tm either the broken necks or bottoms of the pots. At

TCV/AEDS EAMDA-BANDA

179

the loss of four pots in one experiment Balak Ram's monkey
was up. His smiles disappeared and, looking sternly at the
fvMT delinquents, he bellowed forth:

“Do yon think-yon rogues- that the pots belonged to
y«n:r grandfathers ! I paid hard cash for them. Ton broke
them, careless imps ! Go immediately to your parents and
get me one anna and a half each. Ron away, quick. Ton
most be back with money by nightfall."

The boys skulked away never to show their faces again l
Ano .her day a fresh batch came and the same story
was repeated.

Balak Ram was worrying for some days over a certain
overseer who had yielded up a couple of rupees at his first
onslaught of abase, just as in India a milch buffalo does
not yield milk unless beaten on the back bv the stalk of
the plantain tree. He was keen on giving a second trial to
the overseer, bnt the overseer knew better. Every messenger
sent by Balak Ram returned to report that he was not to
be found. So far as Balak Ram was concerned, the Depnty
Collector had proved an after failure-no scent of him
again I

. 0iae mght Ramdas asked Mm why he treated the
visitors with harsh abase, and he replied with a sniff of

contempt:

Yon see, sweet words and arguments are not for
donkeys. They need a stout stick to make them work. So
with these selfish and ignorance-ridden folk. I mean well
of them ; their hide needs hammer blows to awaken them.”

‘Ton are mistaken,” Ramdas then told him, “there is
no Power on earth greater than love. By mildness and
gentleness yon can conquer the world. Ton are out as a
sadbn to know God. God is love and peace. An abusive
tongue and a mind filled with wrath are signs of ignorance.
Dntil love, companion and forgiveness dwell in your heart
and perfect peace in your mind, yon cannot realise God.”

Oh! how yonr words heal me; make me a better man,”

^ cried \yit pasgfe nately. “I mow lam full of defects* 1
wanted jm t*> remain with me only for this reason. I wish
earnestly m fee afnetited fey yonr society."

tie Tapasvdji drew Ms attention to the fresh-lit

ehiMm *, i trufia. The conversation broke off.

It ala id* m,x b iiim understand on several occasions,,
j, leni> w 5 using harsh language with the visitors, that
Mwv Ml prefer fei tiding him goodbye to remaining with
Lmi M Mar his :*!y»se. He was averse to losing Hamdas. He
:t ve „ au-i adored Min* Many a time he curbed Ms tongue
lest Flam das should slip away from him.

Things nearly approached a climax one night. Balak
Rain Lad kept a rupee in some crevice within the small
' n lie looked for the coin but could not

fin? it. The hoy, the Mod carrier, used to sweep the floor of
.av*. >”*'pkb m fell *m Mm. The boy was absent. Balak
Rmi frarmJ v it ii rare.

Let the h»y wme. I shall take proper account of Mm _

t tie blackguard r' he rang out .

As usual, at about eight o'clock, the boy came with the
night meal. Tie moment tie lowered to the floor the vessel
lot stl, Baluic Ram caught hold of the boy's arm in a firm

grip and. shouted :

Ion thief, where is my rupee ?” Looking at Balak
Sam's fiery red eyes and menacing tone, the hoy trembled*

, ikk know, 1 have not taken it,” replied he in a

whining voice,

“LlarP roared Balak Ram, "having committed the
theft, yon dare ic* tell a lie on the top of it. Yon are not fit

to live; if you are allowed to, yon will turn into a regular

fendm&sk 1 shall persently strangle yon to death.” Suiting

•ellim tci Ms words, with a murderous fury, he closed Ms
fingers on the boys throat. , ...

At once Raad&s going forward told him: "Look here*

Yantai itt off* He cannot any longer remain with

IS!

TOWARDS BA2IDA— BANDA

you. He suddenly jumped past a rock in order tc gl} d r T;r,
the hill.

Ealak Ram releasing Ms hold on the boy's throat ran
after Ramdas and falling at his feet said : “Forgive, forgive
me ; 1 forgot myself. I shall never harm the hoy ; do return.

Ramdas returned. That night also he had a plain talk

with Mm.

4 ‘You must control your temper. Ram]!/’ Samdas said,
and not allow it to run amok as yon did a little while
ago. in your rage yon would have killed the poor boy. Yon
think you are trying to mend the ways of others while
yonr own are not straight. Have yon heard the saying :
Pnysidan, heal thyself’. This very appropriately applies to
^ on. Yon are recklessly wounding the feelings of others bv
yonr vituperative speeches. Xo, yon should not go on like
this. People come to you to know the way of peace and
what do you give them?-— a shower of abuses. Infinite love
dwells m your heart, but yon are submerging it in a storm
of unbridled passions — ”

> **0Jl : do 1 Pain to people by my words? — how I
wish I should not l I did not know I was such a tyrant. 1
mean always well. Oh! heartless wretch that I amf he
uttered^ with a deep touch of remorse, and covering his
eyes with both hands wept bitterly. Then he pleaded:

bhowme a way to control tMs insane mind. At times it
bums like a furnace and my head seems to he splitting. Oh!
show me some way,’1

For control of mind the best method Is repetition of

God's Name," advised Ramdas. “Keep the Name always
on your tongue, talk little, have proper food. Above all,
give up garsja smoking. TMs habit has been the rain of you!

CHAPTER SIX

BAA'D A — GOHK AJR. PARVAT

<:> Nothing Is impossible far God

Tapisviiji had left the hill the day following the night
that Balak Ram attempts! to strangle the boy-servant.
The boy had also disappeared. For want of a servant it
was now difficult to get meals from seth Moolehand's.
Ramdas was going on milk diet, and some devotees brought
faziu milk regularly morning and evening. Xow Balak
Ram also shared the milk with him. Balak Ram commenced
repeating the Ram-mantram. For two days he remained
qniet- He was free from fits of temper. Ganja was eschewed.
He talked very little. He was resigned and peaceful. On the
second day he said that he felt hungry.

Stra.gutav.iy , Ram ias with an escort proceeded to
Ba.ihram K.iva where sadhn Tishnddhanand resided. At
the sight of him the sadhn went into ecstasies. He wel¬
comed him with a fond embrace. He was an old man, lean
and tall, with a long white beard and hair reaching his
shoulders. He wore only a kanpin. Ramdas told him that
he kid come to beg for a meal for the sake of Balak Ram.

„ 1 vonld al3ow' you to carry food to him,” he said,

ttjily after you have had your meal here.”

He was an active old man. Within half an hour he
cooked a simple meal of soft roties and dal. Then he took
Ramdas to a well. The place was named after the saint at
whose instance the well was dug. Before Tishnddhanand
came to occupy the place, there lived a sadhn who went by
the name Budhram. Hence the name Bndhram Hava, that
i#» Ba^Uiram’s veil

A* an Indian mother washes her child, so Yishnd-
ftkntad bathed Ramdas with his own hands, drawing
water from the well. Then feeding Mm with a plain bat
wholesome med 1® had prepared, he permitted Ramdas to

BANDA— GOSiKAR PARVAT

'/•.ive him, carrying a meal for Balak Earn. Balak Earn took
;he footi. In the evening his craving forganja returned, and
unable to resist he smoked it again. Gods Xame left his
tongue, the old temper subdued for two days once more
raised its vicious hood.

Tlie following day, fee proposed to have a Ramlila
performance at the cave. It is a religions function in which
twu men sing alternately, to the accompaniment of musical
instruments, the exploits of Sri Rameaan&ra. These
performances are popular in the United Provinces, and
hundreds of people assemble on the occasion. Balak Ram,
since morning, was trying to persuade the visitors to
arrange for the function, bat none would take anv interest
in the matter. He was sorely upset and disappointed.

At midday, Ramdas was lying down in the small cave,
when the pnjari of the Mabadev temple, a frequent visitor,
came up:

Pnjarji, yon must somehow manage to have Ramlila
performed here tonight/1 said Balak Rain.

Maharaj, fee replied, “ I am a poor man. The per¬
formance will cost over ten rupees. I don’t see how I can
collect so much money.”

Sfo,, no, pnjari, I am bent upon it. Do arrange any
way/1 Insisted Balak Ram,

44 You are asking me to do the impossible/1 pleaded the

pnjari.

Ramdas in the cave was listening to their conversation

and, at this juncture, spoke:

Pnjari, nothing is impossible for God. Why do you

think yon are the doer in any matter? Take It that you
are merely His Instrument and set about this business,
and God will crown your efforts with success,11 assured
Ramdas.

** Well, If it be Hahadev's will let it be done. I feel
now 1 can he a tool in His bands in this affair. I going/*
and fee left.

fiiliT,; Ram had still his doubts: time passed. It was
nemK|? hve o'clock and he remarked in a despondent

“ Malmraj. there is no hope of Ramlila. The pnjari jo not
to te seen." “

Taere is pet time: don't be impatient " said Ramdas

Ten mmntes had not elapsed when half a dozen men
amTed, carrying with them all the necessaries for the
RamWa performance- nigs, carpets, flowers, gas lights,
.uee-s, agaruttig, fruits, festoons and other articles. A
par .ref mnadansalso came with their musical instrument-
St°w BaJak Ram's face brightened.

^aharaj, he said to Ramdas, “will yon kindly go to
k isbnddnanand and fetch him. His blessed company i«
uls, needed at this function. He will come only if von
incite him personally/’

Ramdas accordingly started and went to BadhmmKnva
..lid be^ed the old sadhn to grace the performance with
ins presence. He agreed and both reached the cave on the
hill t,y seven ,/clock. Meanwhile, the place at the front of
, cave ba<l been beautifnlly decorated. The rngs and
'.IT'* ^ ®Prea,i on tbe ^orand over a hundred persons
k-^nEeXH-^,JaSS6mbIe’1’ aEd the^-s ^mpwas shedding
ing things* 3ght <m thC SCeDe‘ The pBiari was bT,sy arrang-

VishHddbana«'i and Ramdas sat in a line at
menSd rf * “d the Eam!ila celebration com-

P°SEessed a s^wt ^oice and the air

. *heir mnBlc- Tbe performance continued till
‘ o clock when the crowd dispersed.

CM) Tie absolute Fast

flowing the Ramliia performance, Ramdas

in rW !, Blflbe8hwar M11 ^ came across another
™_ ’ ,/ rardB above t!ie OM occupied by Balak Ram. It

4 up of tog® Mocks of rock leaning against each

185

r a*JDA— GCKXAR rAF.VAT

■:xker fanning below a big cavity, having a;i ..pening right
at the top where the rocks met. The entrance to the cave
-A-as a narrow passage through which one ^onld not pass
abreast. One had to lorce oneself sideways.

He went inside and saw that the space within was
suthetest to accommodate one person. Caves exerted a
strange influence on him. The moment he saw one he
would decide to spend some days in it. This cave also
appeared to invite him tor a stay, but on condition
that he should remain in it without food and drink,
no; even water, observing at the same time the vow of
silence.

Going down to Balak Ham, he said: "Bamji. a little wav
up there is a cave. Ham wills that Ramdas should dwell in
it and go on an absolute fast. He should not drink even
water, anti should hold perfect silence.'’

"For what period is the fast to last r " questioned he.

Eam.las has no idea. Ram will determine it," Ramdas
answered.

Balak Ram obtained through the visitors a basketful
of cow- drag and, having the inside of the cave well swept,
smeared it with a layer of it. After the floor was dry he
spread on it a tom mat he had. In making these arrange¬
ments Balak Ram manifested great enthusiasm. In the
evening Ramdas oecnpied the cave. He sat up on the mat
in utter darkness, mentally repeating the Ram-mantram.
Where the rocks that formed the cave met were deep
recesses filled with dry leaves. In the darkness the rustling
uoises produced by creeping creatures living in these
recesses would fall on his ears. Sometimes he would feel
they were crawling quite near him. Fear had gone out of
his life. He was calm and undisturbed. An upward glance
revealed the distant bine heavens, glittering with twinkling
stare through the angular opening, at the summit of the
cave.

The day dawned. Balak Ram came to see him and

remained for a few minutes. Seeing Rarndas silent and in¬
different he left. The day passed. The time was mid¬
summer. Sammer in the United Provinces is attended with
extreme heat From ten to five during the day the sun was
M -*Lin,g i'*Ytb lire. The rocks of the cave exposed to the
dirto-t blaze of the sun would burn with intense heat.
F:ery treses were blowing into the cave through the
narrow entrance. Rarndas scarcely moved from the mat.
The sec-on 1 day passed.

On the third day he rose above body consciousness, and
his experience was that he felt a solemn blankness in
existence. A stillness and peace pervaded, his being. He was
now mostly lying down on the mat flat on his baek. He
had not a win* of sleep and Ms eyes were ever open, even
in the nights, tor he could not keep them shut long.
Meitner weakness nor pangs of hunger affected him in the
least. Balak Ram was paying Mm a visit every morning.
He thought that the fast was for his sake. He hoped that
b} Rarndas austerity he would attain liberation. Eamdas
did not know nor did he care to know the why and
wherefore of the fast. He simply observed it by Ram’s will.

At midnight, on the third day, Rarndas was sitting on
the assn when suddenly a thunder crash was heard and for
a quarter of an hoar it rained in torrents. The rain pouring
down the opening at the roof of the cave, directly fell on
him as though he were seated beneath a waterfall. He was
wholly drenched and the cave was filled with water to the
height of an inch. He budged not. His only cloth and the
mat were thoroughly soaked. Next day the heat of the sun
was as rigorous as ever, and so, by noon, the water in the
cave dried up ; so also the cloth and the mat.

Tbe^ news of the fast spread in the city of Banda.
Repple in large numbers mounted the hill to see Mm. Many
of them came only as far as the lower cave and after
iaqairi*» with Balak Ram returned, while some ascended
to the appev erw in which Rarndas lived. They would only

18?

BANDA — G0HKA?. PAST AT

peep within through the narrow passage, but none rinred to
enter. They displayed a superstitions awe.

However, in the afternoon, a man boldly came in.
Ramdas was reclining. The visitor sat clown hi first at his
feet and slowly commenced massaging Ms legs. Then draw¬
ing near Ramdas’ face, lie burst into tears. He wept like a
child. Brushing aside his tears by the sleeves of his coat,
he spoke :

“Maiiaraj, I am a poor cobbler. I do my work on the

roadside. One of my customers, who came to me for repair¬
ing his shoes, narrated the story of your fast. He said that
yon had even eschewed drinking water. The news terribly
upset me. 1 thought: ‘How could I go home and take my
dinner, knowing that there is one on the Mil who is
starving Y My mind revolted at the idea. Dazed and
bewildered 1 at once threw down the work and ran up
here. Mow, my resolution 5s this : until yon take food I am
determined not to have It for myself. 1 prefer to fast with
you. Till then, I am also going to stick to this cave.1"

His speech struck a chord in Ramdas' heart which was
silent during the fast and set It vibrating. His whole frame
responded to the thrill that emanated from It. He suddenly
sat up with a bound and, placing both Ms hands on the
shoulders of the cobbler, asked:

“What do you want Ramdas to do ?”

fciTake food, of course,” he replied.

“Well, get him something then,” Ramdas said.

“1 shall bring whatever yon want,” he answered
eagerly.

“A c*np of milk,” Ramdas suggested.

At once the cobbler friend left the cave and reappeared
In ten minutes with a bowl filled with milk. He was
panting which showed that he must have run to and from
the bazaar.

“Here yon are, maharaj,” he aid and offered the milk.
Ramdas drank It.

21#

. sd

IK THE VISION OF GOD

tm Balak Ram, the Prodigal

r*/fce fas: fcp,',ken' Samdas immediately abandoned
seehir “r 'k'WI" Balak *** was prised to

- Sai?J::', . Raa,1as told aim- ‘'Ram commands Ramdae
tast the Jill and depart from Banda ; he is off.*’

‘D.' * ’’ a3so Mlow. My place is with yon I
••anno: give you up," he replied.

Rarndas dismaded Mm, tat he was obstinate Both

^etT\r ! fe b11 an‘! he directed Ramdas to the house of
^lebon,,^ "«■ — W W» Scorned"!;

,.CT“\' W; proposed to leave Banda on foot

top.TMinsi. early next morning.

urged ^ t0 ■iIahohs'” interposed and

olaVe ™C 5: 7 Abont. three miIes from the town is a
‘ . of hlI3s aDd Jangles. It is comdder-

- a -apo- mum. It is called Gohkar Parvat. I had

:::ru to HTe wn the Mns ** —• -«*.

^proceed era^h, to that spot, nol on ta, ^

mZ^i’Z “ Kht f**” "““*>* •» ilahoba, Eantdas

wgfeestetl departure by that train. Meanwhile, a large

mrni r »f people had gathered in Moolehand's house fir

Zer ™7 ,1 “f ^ ^ was the devoM
.. fl, ^ordchainl. She came forward.

I beg ttat * kaTe an humble appeal to yon.

night V r ^ postpone your journey till tomorrow

wit vonr PmF'riSthat shonld ^th grace my house
W1t y°? PreSe“Ce tomo™^ the midday meal.”

- . aiS’ as . aecepted ber invitation and Balak Ram

MoMlLmrshoIre “t^J8 **S8e(J in the front-y»d of
. “ rhe lowing day, at eleven o’clock,

?he Imthe ^ifTf^V0 eSC°rt tiie house.

,.aewae the wrfe of a neh merchant.

her biB house18 to a room 0n tfae upper floor of
Seated, ode by Hide, they were served with

2a:;da-30hkak pahva r

199

meals. They were fed on choice dishes. The mother was all
h.ve. The meal oxer, she requested Ramdas to enlighten
ilKm with a discourse on bhakti. All the ladies of the
h. tuseheli 1 assembled in the room to hear him. Although his
Hindi was poor he would grow eloquent when he talked on
religions topics- He spoke for nearly an hour. He inter¬
mingled in his discourse many Pnranic episodes describing
e-ox in the life of devotees, after a keen struggle, bhakti
triumphed. In short he held out devotion to God 'as the one
purpose ol human existence. The listeners were touched by
me talk and tears of pure emotion flowed down their
cheeks.

How, he was about to start when Balak Ram beckoning
Mm to be seated a few minutes more, said: "I have also a
few words to say"— then turning his gaze at the hostess,
“Twenty rupees down for sadhn seva— at once, quick," and
rassing his right hand high in the air he brought it
down striking the floor with his palm. The kind hostess and
other ladies were strnek dumb at this sudden demand.

“Mataji,” said Balak Ram, “why do you hesitate?—
come along — no time to lose ; twenty rupees down.”

The bewildered mother left the room and reappearing
with the money placed a pile of twenty rupees in silver In
front of the sadhus. Balak Ram at once closed his fingers
on the pile and holding the amount in his hand got up.

Swamiji, let us now go, ’ he said turning to Ramdas.
They went out and reached Moolchand's house.

Balak Ram, now a master of wealth, set about discover¬
ing ways and means of spending it. He called a visitor to
Ms side and said: “Here are six rupees; get me from the
bazaar orange coloured cloth sufficient for a gown, and also
a tailor." The visitor left with the money.

“Now, you there,” he called another, “here, two rupees;
bring me two rupee worth of charas (extract of ganja).”
The second visitor was also sent away on his errand.

In a couple of hours he had the long loose gown decking

IN THE 7ISICX CF GOD

LiS body ami had a few fall .loses of eharas smoke. He had
still eleven rapees left. The coins jingled in his hands and
he was laughing most fceaignantly.

Swamiji, let ns take a round in the bazaar,'1 he
^iggesteil,

A party started nssting of Balak Ram. Ramdas and
tnree .t f-.ur otners. He strutted in the streets ;.s if he were
the monarch of all he surveyed.” His outstretched arms
moved to and fro, his shoulders rose and fell at every stride
his legs wide apart tramped with a measured and proud
pace; his head, seemingly poised on a loose pivot, moved like
a pendulum from one side to the other. His whole bearing
showed that he wanted to impress upon the ignorant world
that a great personage had been gracious enough to bless
the streets of Banda with his holy tread! In the thickly
crowded bazaar peopie made way at his approach. Many
iv. wed and prostrated before him. 0! Sam, what wonderful
masks yon pm m\

Balak Ram descrying an umbrella shop got in and
came ont with a fashionable nmbrella worth three
rapees. Next, entering a shop of footwear, he purchased
a pair of sinning shoes and a pair of socks, striped yellow

Now he flourished the nmbrella in his right hand, and
*? the s5ims were ,lf ^ size too small for his feet he hobbled
-ilong, adding to the majesty of his gait. Merchants in their
8 ops forgetting for a time to attend to their customers,
gazed on Balak Ram in wonder, not xmmixed with awe.
At last tee party arrived at the point from which they
smrteil, that is Mooleliaxiii^g house.

■‘Corses be on the bootmaker,” he shouted.

on a tench he asked one of the devotees to pull
oesat once. One of the party removed the shoes
h« feet, as also the socks. When Balak

did he see?-frwo blisters as big as

£ All Z A — GOHXAR PARVAT

19!

“The blackguard!" lie cried nut In rage, “lie cheated
me downright. He shall not go scot-free— come on,

1ft ns go to Mm; 1 would have a good pull at his
lung beard.''

The party started again, now on an adventure. He made
one of the party carry the slices. Giving up his lordly gait
Balak Ram was now hurrying on at a brisk pace. His
hands were presumably Itching to have a tug at the
Muslim's beard I They came before the shop bat It was
closed. In the intoxication of charas, Balak Ham did not
remember the shop from which he had made the purchase.
Adjoining the closed shop was another dealer in boots and
a bearded old man was seated at the counter. Balak Ram
approached him, and was about to give a fill and free play
to his well-trained tongue when Ramdas pulled him by the
sleeves and warned him.

“Look here, yon are about to tear up the wrong man. It
is from the closed shop that yon bought the pair of shoes.
Let ns be away.’’

The party turned back. .Balak 'Sam wag fuming like a
suppressed volcano. All the way he had conjured up a
charming array of choice epithets to be shot at the shop¬
keeper, but all went in vain! His chagrin was great. But he
made good the loss to some degree. He stood before the
dosed shop and delivered himself of the invective on the
absent bootmaker, dragging into it also his ancestors and
descendants, resolving them all finally into one lump of the
most despicable piece of humanity. On their way back to
Mooichan<Ts house, in a rumbling sound like slow thunder,
he further gave vent to some newly remembered choice bits
of billingsgate.

|iv) Cause of Toothache

By the night train Balak Ram and Ramdas started from
Banda and reached Mahoba early in the next morning. In
the bazaar they were greeted by Balak Ram's old friends.

Of. thes- tv., — Bib Am- and Jagannath-were most
assidaf,!:> in their attention. In the evening they pro-
(.w.ieii t- the Gvhkar Parvat. When leaving tie' town
ffch.k Man. divest*'! himself of the lung gown and pre-
?“n:el it t,. u friend in the oaaar. Similarly, the umbrella
'VJ ”ere “1?-' 4-riv-en away. He remained in bar*

at: pin-

7nv H :A„ ■ Parvat was matie up of a Series 0f moon-

L w and o«iers high. The mountains were
termed of huge black boulders piled up together. Here tall
trees were sparse, but the hills were covered over with a
"uos t7.iv.th . f snrnbs and grass. At a lower level, around
tie e\ten«;ve area of the hills, were small lakes bearing on
tietr pi.tL-itl ! i.S'.rQ re'-i and white lotuses. As they climbed
tt.- hill-, tore- replied a central piece of level ground, en-
';™ r ' r I'-fty hills. Eight in the middle of this
reveler -in , was .a L*ap of giant rocks, about a hundred
Aet high. At the rase of this pile was a cave like a cubical
iMotn. Ni iv, a ndfienlt ascent, a few yards upwards, revealed
another spjwi.ns but ve~y low compartment between two
’...road and rht recks. In this compartment was another
recess which irenld just accommodate one person. The com¬
partment and the recess were so low that one canid move
in it only on one’s haunches. This rocky upper chamber was
occupied for the night.

Balak Barn’s temper was as ted as ever. At the least
provocatimi he railed violently at the visitors. When alone
with him Rmmlas again talked to Mm of peace. In response
ae resolved that he would from the ensuing day observe
perfect silence, live on mere milk diet, and not quit the
enambeT for seven days. He also desired to remain quite
Wifcary and to allow no visitors to come up except Eamdas.
The latter undertook to carry for Mm from below milk,
water ete. He also appealed to Balak Bam to go on with the
rpetitfca of REamam.

3*est 'lay Ramdas took his position under a slanting

BAND A — GO HKAR PAH VAT

193

rock at the base of the MIL The visitors commenced to

pour in. They demanded to see Balak Kara. Ram-das ex-
pLiiiit-d to them the situation as it stood. They were
iineli disappointed and grumbled- He discharged the

an tv imposed on him: that is. on the one ham 1 of per¬
suading the visitors not to climb tip the hill to see Balak
P^ni and. on the other, of carrying food and water to him in
us solitary cell.

One thing has to be noted that this pan of the Mil was
bereft of water supply. There was neither a spring nor a
veil. Water had to be brought from a well nearly two miles
fiuin the esv e. The kinu friends Bahadur and Jagannatli
^ranged far the supply.

One night Raxnd&s discovered Balak Ram lying down
on a flat rock, at the top of the cave, moaning and crying
with pain.

What is the matter with you, BaHTr1* Ranaclas asked,
approaching him.

"Maharaj. I have a severe attack of toothache. I cannot
war the excruciating pain," lie sobbed.

Ramdas passed his hand over him soothingly, when he
added: "Do yon know why I suffer like this? I shall tell
you: 1 can well understand that it is all due to the curses
of my wife ami children whom I have deserted.”

"Lord!'7 Kamilas exclaimed, “if that be the case why
not return to them?'”

Impossible, 7 he jerked out: “I have absolutely severed
myself from them, leaving no hope of return.”

“There is no such thing. Bam. You can yet go- back to
them if only you make up your mind,’7 Ramdas assured
Mm.. ■

But Balak Ram was firm in his convictions. Soon after
this he fell asleep and the following day he was free from
pis. .. ' '

Day after day passed. The visitors from the city, who
«ne in large numbers, clamoured for Balak Ram’s darshan.

T^*ey in 3 way accuse 1 Ramdas of being at the bottom of
the ufiair. But ne too a tneir remarks in good part. Balak
Ham, •m me "tner side-, whs also growing impatient. He
str-ups; .*-,1 ~t~.tr. n:s nnmt wmeii Terolted against tiie

rejtruriM,* so i cn it. On the £ftn day, a large crown
' f ':"T ^ fo'.t .-,f the hill raised a hue and cry, anti

*j.e t.‘ ise re.whf'd the ears of Balak Earn in his seclusion.
Ont a* came like a prisoner set free, and jumping from
st-n*- f-ston- was in a minute in the midst of the crowd.
He receiver.; firm the mass a loud ovation.

Fw a few minutes he was mild, cheerful and smiling,
me f,sFs:ri] thnt lay dormant for five days once more
raised its not *,.2iV«v its venom flowed with unabated fury,
itii . i a Duse on all the people assembled there. At

tfa.s the o i slowly meheu away and dispersed. The
aiCon:., 'kitiite i away n their homes. A few remained
ufa-' it .eraieu arc, lowed him, in spite of his violent nature,
ifany 1 f L:s adimrers knew that his outbursts were not to be
-«wen seiK.i.iely and t hat his heart was tender, compassionate
and loving. Rmndas once observed him fondling a baby.
He was simply lost in ruptures when he was in its society.
He was an aw >wed enemy of falsehood, deceit and greed.
Towards these his attitude was most violent and uncom¬
promising.

On ine evening of tee same day, when Balak Earn became
.rev fr*. m iLt restrictions of his row. Earn das expressed Ms
wisn tu leave Mahoba that night for Jhansi. Balak Earn
remonstrated, wept, caught Ramdas’ feet, appealed and
did his lest to detain him fora longer period. Bat Ramda.
uas 80 fim Hj- bis resolution that Balak Ram could not
move him this time. Accordingly, he started by the night
train from Mahoba and reached Jhansi next morning.

CHAPTER XX

MOUNT ABU

Sri Shant! Vijay jl — A pure Saint

lam da 0 ,3 gain occupied Atkhantbha on the bank of
Lukshmitalao. On the day of his arrival lie had an attack of
high fever -which lasted for three days. RamMnkar atten¬
ds! «.n Mm. He grew extremely anxious about Samcias
oM sometimes wept when Iw had very high fever. Ramdas
refused to be treated with medicine and suggested a fast
fcr a day or two. At first Ramkinkar opposed the idea but
had to yield when he saw the fever continuing. A two day's
fast cured him of the malady.

Here Pamelas received an invitation from mother
Elizabeth, the English lady, who was then living on
Mount Abn. He made up Ms mind to visit Mount Abu.
Ramkinkar and other friends of Jhansi proposed that he
should have an ashram somewhere in Bundelkhand. After
some discussion they fixed Gohkar Parvat as a place suit¬
able for such an ashram. They insisted upon Ms return after
the visit to Mount Abu, Ramcharandas also came to Jhansi
about this time. He requested again that lie be allowed to
keep Bamdag company. The latter asked Mm to go in advance
t© Mahoba where he would meet Ramcharandas on his
return from Mount Abn. Kamdas once more met Swam!
Nirbhayanand and his noble wife at their kntL Before
leaving Jhansi he had his last dinner with them.

A wire had been sent beforehand to mother Elizabeth
of Burn. das' coming. In due time he reached Abu Road
station. Raja Ram’s sepoy was awaiting his arrival. By
motor-bus, Ramdas with Ms escort went up Mount Abn
about twenty miles. At last he came to the bungalow
of mother Elizabeth. She had at the time two prominent
guests the Thakore Saheb of LimMi and Sir P. Pattani,
Be wan of Bhavnagar State.

in the vrsicii of god

Mother Elri^ Mh grtvied Ramd^s with manifest Jot.
A swan in he? wilM had been prepared for him* Xext dav
the parte v iue ! r.y a saint of Janmagar, Rfxmprasa ci.
Ram4i^ i>-?f erred to live on milk and fruit diet* He would
sit ut 1 rotoer s table in the company of her distinguish-
ed giirffs for taking his milk and fruit. The mother was over¬
whelming in her love and kindness. She would almost feed
Mm mitb her own hands. He remained at Mount A bn for
acoin twelve clays* He won l d here chronicle only one or
two important incidents during Ms short stay on the hill.

was ever having the Bam-mantnmi fin his lips. The
mom in which he dwelt was ringing with its sound. Xow
mother Elizabeth had engaged! some masons to raise a
wall round her house. They were working a boat
'twenty yards from Ms room. One clay the mother came in a
hurry to him, and asked :

“Bamdas, haw yon taught the uiantram also to the
masons? I hear them repeating it while they are at work*"

In fuel the manteam was automatically uttered by all

11 the compound. In the nights alter three, Paftani Ram _ ■

so fee was named — was heard singing the uiantram. He had

a unite of rooms close to Eamdash The brahman cook and
sepoy® of Baja Ram and other servants were also found
singing the maatram to themselves* Once when the mother
with Raja Earn, Pattani Ram and Ramdag was motoring
towards the famous DOwa ra Temple, the car was ringing
with the load, music of the mantram ; every occupant of
the ear was singing the mantram at a high pitch. It e-aught
everybody like a contagion.

The IHlwaia Temple which they visited was a very
peti»«c|iie edifice carved Id white marble. The sculptor
tt®- lavished all his genius anti skill in making the

a unique piece of architecture. As you enter, yon

«>»t *pon a set of structures with a central

Mcm* im whkh the main image of Mahavim, the great saint
of Jainism, installed. The quadrangles coxugstedof long

veran.lahs, open inside, having .>n the wails, coiling and
pillars exquisite* carvings of emblems and designs with the
Sgiires of nnde Mahavira at intervals in the niches". *n the
wails. The cupola, of the centra] dome was also a wou-ie^fni
piece of sculpture, carved in artistic devices.

. . The Jai11 saints- ^ ^si.Ied within 'the temple, were
kind enough to take Ram das round and show the interior
of the shrine. At its Irani, there was a small structure of
marble vvath a number of caparisoned elephants, fashioned
...it r.f pure white marble, ami tl.o dew rated Lm/bahc
,.f tmese elephants were seate-t effigies of ancient Jain
kings.

®i2afaeth l«’<'ked upon a Jain saint, bri fihauti
Vijayji, who lived in one of the caves of Mount A bn, us her
gnru or spiritual teacher. Once she had proxx.se <1 to take
Ramdas to him, bat he envinced no enthusiasm in the
matter, and the idea was dropped. But suddenly one
morning the mahatma himself turned up at her villa The
mother introduced Ramdas to him. He was seated on an
asan on the floor of one of her rooms. Ramdas going nP to
him embraced him with great joy. He returned the embrace
wjtfa as much delight. Then Ramdas sat beside him He
was humility personified. He was a stout and short figure
with full black beard. He wore only one cloth across his
shoulders. The cloth was at places tom and dirtv. His eyes
had a distant look of meditation. He radiated poritv and
peace. Ramdas had no talk with him. He could speak only in
Gujarati and Ramdas was a stranger to that tongue.

m> Knowledge is to know you know nothing

One day the mother took out Ramdas for a walk on the
hills and she showed him the extent of her property. She said :

I always like the society of saints ; any other kind of
company jars me. especially of householders who are
immersed in worldly things.” In the course of the talk,
Ramdas had to say: ‘‘Mother, Ramdas' weak body

may rmt live Imi*. There is a presentiment that it is to .Iron
Sflortly." " p

Dor; : v. .11 ay it has yet to do great things,- she
returned. T^e period taken up by the walk was about half

■iii iiMhr, -.;,ter waiea they retraced their steps to the
villa.

TV' njMtn*T wished in her heart that he should eat
meals prepjrwl My her hands. Her silent wish stranger
prri lured a r«p.-,uw in him. He involuntarily requested
’**r food rooked by herself. With

the latest delight aroi ..verily wing love, she got readv

! ri 'tiM f, r oh tasted quite heavenly.

. , a sepoy of Raja Sam, a kind friend, took

n:m ..;:t for n stroll. He asked the friend to lead him to a
Kditary pure-, away from the haunts of men. But being of

■tE t,ffi h"tl‘r,‘< thl“ sepnye sorted him to a distant cave
• ‘M-imied oyu sannyasi. In the midst of a jungle he found
i mseif us trr.nt of a I:vge -vide open rock-cut cave. IE jt
«.is seated a young sannyasi, dad in ochre-eolonred cloth,
clean shaven, with a number of books scattered beside him.

he kind friend whispered into Ramdas- ears: “ This is
bwanu Kaiva’yanand." Ramdas went up to the sannvasi
and prostrated before him

With a look of surprise he asked: “To whom are von
offering this salufcati* m r "

To Ram," Ramdas replied.

Who are you ? ”

” Ramdas. ” ■ ■

- lRa“daS< BamdaE- fimn? ain’t it? There is only one
rratli. Why do you assume this false duality?”

**. M Ram himself, being One, has chosen to be

*m§*

Wrong, He is always One : many is false, is illusion,''

Trath has become God and His devotee for the sake
•of Ida or play."

MOUMT ABU

139

“Why play?" he asked.

“ For l0Te and biiES : *’• when Ramdas prostrates beW
y/(n. it is yourself who do it in the form of Ram.i'-, '•

Famous rej^meil.

Bus Ii«( the2’0 Is uiiiy one*, riB'Tor two.1'

" To whom are yon talking then. Swamiji ? "

He reflected for awhile and replied, T«> mvself "

'^fvilyryZ aSSUme ttWe ape although in the

•.gat of absolute Truth there is only one."

* XI(J~ no realised man believes in duality."

What of Tulsidas. Strnias. Sabir. Samarth Ramdas
and many others? "

“ Oh! " he laughed. “ they had not attained jnana. Tbev
-were struggling still on a lower plane : v

Ent their teachings and worts show that they pos¬
sessed high illumination. They held mit parabhakti as the
highest realisation," Ramdas rejoined.

„ I maintain they were ignorant folk," and, taking a
boot from the pile near him, he added. “ brush them all
aside, here, take this Look ami read; yon will understand
things more dearly.”

“Ramdas does not need to understand. Knowledge has
been defined to him as that state in which you know that

ron know nothing/’

Well, well, I say read this work; it is written by

He pressed Ramdas lard to accept it. A glance at the book
revealed its title and its author: “Will to Satehidanand
by Swami Kaivalyananda, M. A.” Ramdas took leave of him
after Ms usual way of a parting dandawat at his feet. He
carried the book with him.

Again Ramdas, in the company of the same sepoy friend,
visited the Ram mandir of the place. Here he met many
Uishnav saints who treated him with great kindness.
While returning they passed through a road beside a large
&ke, sparkling with limpid blue waters. On the bosom of

tne kke were »€■“ Europeans. in their bathing dress
tww;,- in ple.onre Rnts. Mount Acu is a deantifu] place

I*"'1. ^ a* Tir:i':“-’ 511 th* ™mmer. The sceneries and

laiMsespesare e‘ - -**■■■ *"* - *

m nc,

The air is pure and refreshing.

i.i.i

The Mother's love prevailed

Uj‘ wi* -i-y. at the morning meal, Ramdas

arniw: inert i m? desire to leave the place for Wauirwan and
Limr-ii wnerefrnm he was receiving repeated calls, the last
tc-n;g an urgent telegram.

Tue mother was greatly upset by the news. She appealed
to tom to remain for some days longer and looked to her

g-u e*ts for their Rupp rt. They also, at her pressure, tried*!,,
le-TSunde hint to stay.

“Rum las." said the mother. “the heat in Limbdi
uo^,Iaj.3 w terrible. W,, hear reports that even birds drop
' ' ‘ * 11 .tri' f1 tu>' liR(t lije ‘ 111 account of unbearable heat
of A bn : ^ h,t" " l5er-vplacefrr’m tte cool heights

“Mother.” Ramdas replied, “love knows no discomfort.

Fhe people of Limbdi and Wadhwan are very anxious

hl,m :nth th™- ^ * their love that calls him Sr,
imperatively.

"Nu, y»iu shall ]! ut go,

care of yoxxr- imil body.

Please don’t go*”

EiiiBiiiis was adamant.

ma&JT la?e 3I1,i weat °ut t0 tbe ™randab. The
mother rati after him aid with folded hands said: “Ton

Ini' ^ ; f" Witl* nS *» at least ^ daysman:

nn°', mml UWm you- Yon oblige me so

The mrftT “ Bt<,Ta and Was sileilt {or a tense minute.

, n mm B appealmir eyes changed the side of the

1 am ymr mother; f would take
It needs rest in h cool climate.

203

When she heard the reply she went into ecstasies. She
skipped with joy and robbed with her lianas his two palms
which he had held up in the mode of salutation. What a
glorious heart she possessed I

Many prominent men who had come up to A bn for the
summer visited Ramdas in Ms room and held long conver¬
sations with Mm. Love poured in on him from all sides.
Amongst them there was also a saint named Ramprasad
from Jamnagar who lived in a small detached house, dose
to mother Elizabeth's villa on the same grounds. It appeared
he had founded an orphanage in Jamnagar In which the
poor and helpless children found rest, training and food.
The saint had expressed a desire that Ramdas should pay a
visit to the orphanage, but lam did not afford him~an
opportunity for fulfilling Ms wish.

On the day previous to Ms departure. Raja Ram
suggested that as he was to return to his state four days
later. It would be as well for him to travel In his company.
As an inducement he held out :

Ramdas, I am going in my special saloon car and you
can also travel in it.”

Ramdas’ departure tomorrow has already teen fixed;
fae cannot change it. He travels always third class. Even If
he were to travel by the same train as the one yon were to
go by, he would prefer a third class carnage to your well-
furnished saloon,” replied Ramdas.

Rajs Ram became silent. JSTow the mother wished to
have somebody to escort Ramdas as far as Wadhwan. He
made her understand that an escort was quite unnecessary
as, being a fakir, he was accustomed to travel long
distances alone.

44No, Ramdas, for my satisfaction I would send, with
you Raja Ram’s sepoy,” she said.

Raja Ram also agreed with Ramdas that there was no
need of an escort for him. But the mother was unshahaM y

firm In her resolution.

2ft.

Xext day the kind mother motored Mm and the sepov tr.
the Dcs-staml. She made him sit comfortably in the ^

f ^ ^ 1 ^ tBmed baek °n her *“*«■ «»d cast a lal
Lng,-r:*rg I,.ub from eyes that were moist. She must have

;;t frrat:°n Very keenP' 0 ! »«>«**. what infinite

: 0.4 *Lre is jour bosom for your child, Ramdas !

ne sepoy friend, who had a basket of fruits kindly
pxovmed by mother Elizabeth, led him to a third e£
oampanment and was about to open the door of the

a "dl"u AMne ”ar th' '>«»• sh™«

‘-m ,"M “ *” «* ampertnent. He firmly p„lle<1

the doe, inverts to p,ereut isi M>< 0Klie<1. -j£t "

*'“f ln“d- “ »n. opened i, fn spi* °f‘ .t

M3irV,Cb(aUd T™ Bam,laS t0 get “• When he «*»

the malm stretched his arm in front to obstruM
msmyres*. Bat the sepoy coming np brushed his arm aside
an<l ma,te way. Both found seats in the train. There was
room soil dent not only for two but for ten !

trahrmt.T™286! tb6re ^ abont a dozen sadhns. The

voulltH ,rfChed a eateri*W ^tlon where it

r i M1 honr’ Here sadhns ordered

Now tW ^ fr-“ &e Platf°rm vendOT stables.

in% ff ‘ DI1S> ^2t!l their meal a Passenger got

z °„ r rrre”' *'iu* mras md ^ £

one mant? it J r? eat ^ entered’ the “d*™ rose as

eave the ? ‘ “ hami and threatened him to

itfdrte carriage at once.

n J : b0"' Jid sm to to

r.t I ,h comPaetfflent ip vhich ve, sadhiu, are
Meb-- ” “ “■ ™ sM1 tolaboer U

“to * frightened rabbit. jamped
Pl“"°rm “dmade to trlnrt another

to ^ “ “,lhai”' “‘Wl ” «»»hed the sepoy Mend

CHAPTER XXI

W ADH WAX — IN THE TRAIN

(i) Bala Mandir

A wire ha-1 been sent to Dr. Shnkln of Ram,las' coming.
Dr. .Shukhi, Chunibhai. Hagan! al. ami others met him at
tne W adhwan station. This time he stripped at Dr- Shnkla's
house. He and h;s wife were supremely happy to see him.
He spent here only four or five days. The- days had a
crowded programme.

Visitors came in large numbers to see him. They pp*t

him questions on devotion and on the e tfi cat* v rtf G/hI's
Name. He was kept busy placing before them his own
experiences. He said in reply to a question :

"To control the mind the best and easiest method is to
repeat constantly God s Name. Concentration is attained
by fixing the attention on the sound of the Name. As the
mind is concentrated there must follow meditation upon
the glorious attributes of God. Continuous practice of
utterance of the Name and meditation stops the restlessness
of the mind and merges it- into the blissful, eternal and
universal Self. God-remembrance is not possible unless yon
have an intense longing to realise Him. This intense desire
is called bhakti. This longing must so seize your mind that
yon should feel a sensation of acute pain when you forget
God on account of selfish desires. Your actions should also
go to purify your mind, i. e. they should be done in a spirit
of nishkama. Purity of mind means freedom from last,
wrath and greed. For, a pure mind alone can see God.
Concentration itself is purity. Forget not that the God that
you seek is within yourself/'

One day Ramdas was taken to the State Bala mandir
wliere children ranging from one ami half year to about
four years of age received instruction. When he visited the
school they had over a hundred children. As soon as he

»*

IN THE VISION OF GOD

254

f ntere-i the mmuir and saw the little ones, his heart
bounded with untold joy. He directly went and sat in
their midst. Instead of feeling shy in the presence of a
stranger, titev accepted him as one of them. They came and
sat on his lup and sought to climb up his shoulders, all the
time ring the name “Sitaram, Sitaram.” They were
perfectly friendly and quite jolly. Then they gambolled
rr.r.nd him sing; ng in great glee. It was a unique experience
frill of t liss.

The teacher, a quiet and kind soul, made them dance in
a circle with small sticks in hand to the music of “Om Sri
Ram Jin Ram Jai Jai Ram.” They were provided with
anal! low desks having drawers in which they kept their
writing materials. Bamdas saw their first attempts at letters
and ir.iv ings. Tuey had also varieties of games on the
kindergarten system. They were taught to do things in
simple and quiet ways without their playful, child-like
nature being hampered. He saw a tiny girl of about two
years sweeping the floor, on her own initiative, very care¬
fully. The teacher said that she was the most intelligent
child of tlie lot.

In memory of the visit, Chtmibhai had arranged to
distribute to the children milk and sweets. There was a
separate room for feeding them. Here were placed in line
low wooden stools as is the fashion in Hindu households.
The children took their seats. Some of them were engaged
m serving the rest with eatables. Before each child a china
saucer was placed by the serving children, and then a bit of
sweetmeat was gently placed in it. The whole proceeding
went on so quietly that there was not the least bustle,
confusion or unusual hurry. A small cup of milk was also
placed beside the saucer.

There was perfect order and serenity. When every¬
thing was ready— till then the children waited patiently
and all children were in their seats— the teacher uttered
a prayer which -was repeated by the children in chorus. At

W ADHWAN — 1M THE TRAIN

zl!3

the close of the prayer they commenced eating. They
handled the cup and saucer very gently. It was all a
charming sight.

Xext morning the instructor got the whole party of
. hiHren at Dr. Shukla's and made them sing and dance in
a ring to the mnsic of Ram bhajan. At the close of the
performance they were again given milk and sweets. Bala
manciir was under the direct control and management of
the Vadhwaa State. Cushioned fourwheeled carriages,
drawn by horses, were provided for the institution to fetch
the children from their respective homes to the school, and
then take them back after school honrs. It was a free school
and tiffin was given to the children in the school at State
expense. The school hours were from eight to eleven in the
morning.

Another day he visited a similar institution outside the
city, started in the name of Mahatma Gandhi by a rich
man. Here also the tuition was given to the children almost
on lines similar to those in the Bala man dir. The peculiarity
of both the schools was that the teachers talked to the little
ones very gently and in whispers. Ho harsh or loud
commands escaped their lips. The teachers were so kind
and friendly to Ramdas. After distribution of sweets he
dosed his visit to the second school.

Jivraj Baloo, a sadhaka, would constantly come to him.
He had retired from worldly life and was living for his
sadhanas in a solitary spot in the midst of fields ontside
the city. Here he had a small knti in which he dwelt. He
asked Ramdas to pay a visit to his knti. The Dewan saheb
was also invited. So both drove to the knti in the Dewan's
carriage. Jivraj Baloo embraced Ramdas and was extremely
happy to have him there. The host then gave the gnests a
treat of milk. Ramdas was then asked to deliver a
discourse. He spoke for about half an hour. It was
followed by mnsic. Jivraj sang some songs composed by
himself.

206

IN THE VISION OF GOD

In the evenings at Dr. Shukla’s house Chhotabhai would
entertain the assembled devotees with music playing upon
the dilrnba— an Indian musical instrument.

- — »-mvn\o

As the previous occasion, Ramdas occupied Kantilar.

MSV^i ^ emeSS 0f the PeoP^ ofLimMi

to behold him again was so great that no sooner had he

arrived there than hundreds of them visited the house The
same programme, as at the last time, was gone through in
almost all its details. “

Dr. Shukla, Chunibhai and Ghhotabhai came down
every day from Wadhwan to see him. Ramdas was con¬
tinuing his milk (bet. He had invitations from Ugarchami
seth and Mohanbhai. the noted merchants of Limbdi The
old sngareandy mothers were filled with no small joy to
have him again in their midst. One of the old ladies by
name Gangama! aged over seventy years would crawl up
he staircase with great difficulty, and coming to him would
hrnst in his mouth a piece of sngareandy and embrace him.
Indeed wonderful was her devotion I

After a few days’ stay in Limbdi, he received a com¬
mute jCi t0 le"e the ^ f “ G°hkar Parvat’ «

He entrained for Jhansi. When travelling via Uiiain
changes had to be made. At Bina he had to get'
t0 JhanSi‘ The time was ^out ten in
T l ,\WaS enteriDfi a earriaSe a Mussulman
,SliPPe<1 “• He had a ochre-

S? Z n! ! 88 nxT ’ W0Bnd 011 iiB ***• **1 a ticket

™er- Now the carriage was fnll of Muslim

STSi- 7e^°ne WasIyine dow“ at Ml length on
Hcwi i f n° r°°m f°r aDy °*bcr passenger.

«hort B+t»* f * per<dl the feet of a Muslim who was a

a Th. train mo„a oo Al ae ^

V/ASHWAN-Ef THE TRAIN m

station, a number of new passengers poured into the
carriage, all Muslims. They had to stand in the dotto
passage Between the seats; net a single sleeper made room
for them. Ramdas felt he c-onld abandon his seat for one of
them and quietly slipped down to the floor of the carriage
isnd sat there. The place vacated by Mm was at once filled

Tip.

At .he next station a fresh batch of passengers came in ;
agam all of them were Muslims. The rush was now so
great that they began tramping through the passage with
their heavy boots in search of seats. Ramdas like a rabbit
crunching on the floor received their kicks with no small
delight. He rolled down and twisted Ms body into the
figure 5> so that he could take up the least room. Station
after station new passengers got in. They crowded the
carriage to well-nigh suffocation. Some sleeping passengers
had to sit up, beeanse they were forced to. So Ramdas was
treated with boot-kicks from all the four sides! The
Muslims who were seated had to knock against him when
changing the position of their legs. The standing friends
in the passage close to him added their share. His only
cloth covered Mm from head to foot. He looked like a
doth bag on the floor I

Mow he spoke to himself :

‘ Ramdas, you were receiving worship at several houses
of devotees with flower garlands, sandal paste and lights.
That was one kind of worship. Now here you are getting
another kind, with boot- kicks! Both are same to you.”

He enjoyed the fun. Morning dawned. The crowd in
the tram thinned. The place on the bench that he formerly
occupied fell vacant and he jumped into the seat. Now a
bearded old Muslim, sitting opposite, with reddened eyes
and grisly beard and moustache on ends, forcibly pulled
Ramdas’ arm and said in a tone of command: “Get down
sit on the floor.” ■■■■. *

Bamdas gtiel to Ills seat while another Muslim bj Ms
side, espousing his cause, rebuked the old Muslim for his

gratuitous insult to Ramtlas.

44 Sadhu, yon sit where yon are. Don't move; the
old man must be mad.*' The old Muslim calmed down.

CHAPTER XXII

GOHKAR PARVAT

Reckless activity

Ramdas arrived at Jhansi. At the station he was wel¬
comed by Ramkinkar and Mahadev Prasad. The latter
embraced him and wept through joy on beholding \im
once more. He was pat up again at Atkhamba. After two
or three days' stay, he left Jhansi in the company of
Ram«nnlar and Chhedilal, also an earnest and loving son!
The Mahoba friends were intimated by wire of his coming.’

60 abont a dozen of them including Ramcharandas were
eagerly looking for the arrival of the train at the Maholn
station. On alighting, the party was enthusiastically wel¬
comed by the friends and were led to the city, and for the
iiigst they occupied the Mahavira’s temple situated outside
tae town on the way to Gohkar Parvat. Xest day, thes
ascended the Parvat and reaehed the caves in which he had
ov&d on a former occasion.

A brahman boy named Kalin undertook to cook for
him, and Jagannath supplied provisions. Two or three
<says later, a sannyasi. Bhagawan by name, whom he had
seen before in Chitrakut Pilikoti Ashram in the mela of
sannyasis during the Ram-navami festival, came to stay
with him. Bhagawan was a pure-hearted and simple
sadhn. extremely quiet and taciturn. His great love for
Ramdas made him stick to the place. Ramcharandas was of
course there. For nearly four months Ramdas lived on
those hills.

In the company of devotees who nsed to come in large
numbers from the surrounding villages, Ramdas would
dance to the loud and measured repetition of Ram-
mantram. The whole stay was a period of unique spiritual
ecstasy. He would feel, when about fifty men were dancing
with the sweet music of God’s Name, as though the whole

..niverse was .lancing too. Dance for hours did cot in the
-east fatigue him. Bfcagawan, who was not fill then
accustomed ^dancing, also joined them. Whoever newly
came to the hills could hardly resist danc-ing. God's Name
resounded t trough the hills, producing an atmosphere
pregnant with blissful thrills.

. 131 the some devotees who possessed a sweet

voice sang to the beats of a hand-drum, songs of Eabir and
£a tiaras:. The kirtan would proceed far into the night, tdl
two or three early morning. Ramkinkar, finding the hills
a we- inspiring, especially when he was told that tigers
r ,aiaed ab<rjt 3D l'D,t nights, refused to stay with Mm and
retarn&l to the town with the visitors. Within three or
i**r.r days. Me leave having expired, he left for Jhansi
dhhe lilal continued his stay for a week at the expiry of
which he also returned to Jhansi. He had remained on the
anrl nigiit.

Rimdas was. during the day time, like a frisky monkey.
He conl.t not stand quiet. He would either dance or run.
When he was not engaged in dance he would run up the
surrounding tall hills like a squirrel. He nsed to feel his
body extremely light, and the divine Shakti was coursing
Through Ms frame like the lightning current. When he
reached the top of the hill he would cry out in a high pitch:

Hari Ora." and the sacred syllables would reverberate
through the hills. Every Mil would echo hack the sound of

_ Hari 0m“ ir‘ a distinct and ready response, filling the air

itti raptnrcHs harmony.

Ramdas would be followed in his race uphill by Ram-
charandas, Jagannath and one or two others. The "ascents
were perilous and few dared to follow him. While descend¬
ing, St was not by creeping down that he would come to
the bottom. He would jump from one rock to the other. At
iimm he would recklessly take leaps over fifty feet, but
f.verj’tliue he alighted on the lower rock safe on all fours
5 ** 4B ape LiJe aiw* body were held by him light as straw.

GCRKAE FAR VAT

Ii. spiie i-i the in i-essaut activity to which he subjected his
*,.iy. he never knew exhaustion. He was as fresh ami
' Ip tous a 5 exer.

Ir. the wanderings on the hills with frienas, he once
.iirce 2*f>.':n a gigantic* stone image of a three-headed God
leaning against the side of a hillock. The ruins an, and
«r.-. wed that m olden days there was a temple here f„r the
bcte stone idol. He was urged from within to climb to the
heao of me image which he did with lightning rapiditv.
a;..: on tne broad crown of its head he danced with untold
■.flight.

The party had another addition of a Yaistnava saint,
l aij-iath. He would remain at the base of the cave with a
ire ref r.re him telling his beads all the night. One of his
liiscpies. an elderly mother, would come to the hillg
, Hiring the afternoons and entertain them with the
charming songs of Mirabai. Her devotion was so great
tnat wnen she sang, tears of ecstasy would course
down her cheeks, and her face would be aglow with
spiritual light.

The devotees hoisted, on the hillock, on which Ramdas
hved, a gigantic flag, ten feet by ten feet, containing in
big Hindi characters the Ram-mantram “Om Sri Ram Jai

Sam Ja: Jai Ram.” The flag was visible for miles from

the hills.

It was a dark night. The rain was pouring and the air
was chill. About ten o’clock, when the party of singers were
deeply engaged in kirtan and Ramdas was occupying the
small interior cave, a young, educated and well-dressed man
turned up with an escort. Coming to Ramdas he fell at his
feet and said:

Swamiji, I am on my way to Cawnpore from
Chhattarpnr. I heard of you and have come for your darshan,
having broken journey at Mahoba. Pray have your kripa

me/’

He received from Ramdas, then and there, the upadesh

. mm, . .

UJ IKE VISION OF 30;

ct Ram-mantram. 'When all were silently sitting, three iiie
centipedes appeared on the scene. They were moving aboni
freely- A lantern was burning in the centre of the group
One of the centipedes approached the yonng man whose
name was Bameban<ira Gupta, He was shrinking from it
when Ram las asked him not to be afraid of it, and assured
him that it vonl-l do no harm. One of them actually passed
over the lap of Ramdas in unite a friendly manner.’ Short! v
after this Ram-ihandra left.

(ii) Alone on a dreaded Hill

Bamkinkar liad^ specially accompanied Ramdas to
Gohfcir in order to "arrange an ashram on those hills. He
had collected over two hundred rupees for the purpose
I ga rebant 1 seth of Limbdi had also contributed tc. the firo:
The prospect of having a kuti on those dreadful hills did
not appeal to Ramkinkar. but he could not object as Ramdas
™d pitched *P<® the place. He gave some amount to
Jagannath and instructed him in the first place to dig a tank
for waA#f«

There was an attempt made by Balak Ram, when he
lived there, to sink a small tank, but the work had to be
given up for want of encouragement. Xow it was proposed
to deepen the same pond and build up the sides with stones
and mortar. Coolies were engaged for the work, and on
digging a few feet a spring was lighted upon, which sup¬
plied the small tank with water. The work was going on
when one of the friends quarrelled with Jagannath.
who managed the work, over the wages paid tc*
the coolies and the work stopped, never to be taken
ap again. Ramdas dropped the idea of having an
ttere, . . .

tiicii only a isici of aboat ciglitcN&tiy w&it
fearless* One event ag, as the sun went down,
sad git for the night in a cave 011

fche hill opposite, the biggest of the lot. The leopards and

Lave their home in the eaves of this hilV He cheer
: i : 1 i y O fceyed Ramdas. ' '

L'.'oi here. Ram, ’ Ramdas told him. “you have to sit o
ttter darkness in .me of the lairs of "the tigers. " Ym

neTer have :l Tdrik sleep for the night. Repeat the
Ram-tiiantram without stopping and yi»n hare no fear-go "
He ivent. *

Trie night passed. At daybreak Raindas came out of bis
care am i saw Bamcharandas descending the hi]] which he
tad occupied m the night. When he approached Ramdas

lie asset! him:

“ wre yon not afraid in the night:*1

Xot iu the least/' he replied.

How is thatt Ram-man tram perhaps bever left

fMiirlips/*

. "Xt"; v:il> Ihat-" he “M. "I was there in accordance
wnn your command, and so I was perfectly certain that
m> harm would befall me." Wonderful was the faith of

trw bey!

About this time, Ramcharandas was reading a Kanarese
translation of Vedantie works. He came to Ramdas one .lav

arid said:

‘Swamiji, Vedanta declares everything is Brahman.
Then, when I am Brahman Himself, where is the necessity
for sadhana on which you lay so mueh stress?"

True, Ram, replied Ramdas, “everything is Brahman,
bm this has to be realised; merely saying that yon are
Brahman cannot make yon realise the truth. You ought to
experience that state, rising above all sense of duality by
freeing yoar mind from illusion. Your T, should no longer
U th* loeal< narrow individual T but the universal, eternal
and absolute ‘Ik To realise this ineffable, perfect state,
adhana is necessary. Mind and its desires have to he
conquered by concentration and purification.”

‘When there is nothing bnt Brahman who is to do
sadhana?” Ramcharandas put in.

Ii; THE VISION CF GOO

2 14

“Yon will know. Experience will teach you that the jiva
has a false existence: still it exists encompassed by darkness
and ignorance,” said Ramdas.

He was not convinced, bat it was not long before he wag.
He gave Tip repetition of G-od’s Name and early rising. He
slept like a log till late in the morning and again in the
noon he slept for long hours; the result was that he was
seized with unusual hunger. Stealthily he would go into the
bottom cave, which was used fora store, and mixing large
quantities ot a mingled food-stuff called satua with water,
he would quietly eat it This he took in addition to ih*
usual food with regard to which a fight ensued between him
and Kalin the cook who complained that Ramcharandas
would eat up all the roties, leaving him nothing. One
morning he appeared before Ramdas with a mottled face,
full of red eruptions.

“What is the matter with you. Ram?” Ramdas asked.

“Don't know, I feel also feverish,” he replied with a
wry face.

It is all due to over-eating, satua has manifested itself
•on the face. Is it not so?” Ramdas said laughing.

He was as quiet as a mummy. Then he crouched near
Ram ias in the tiny cave which he occupied, fully covered
with his cloth, but shivering with high fever.

“Ram, are you not Brahman?” Ramdas asked.

“Swamiji, now I know I am not. A wonderful way
of teaching you have!”

“Ramdas is not teaching. It is Ram who teaches yon.
Do Ram bhajan and everything will be all right." R«™ria»
assured him.

Xext day he went without any food, and on the third
*lky he was all right. He took up again the Ram-mantram.
Dae day a complaint came to him from Kallu who said that
ftamcharamlag was worrying him for the brass cup which

of tKatlaftiM somewhere mislaid ■ .

GOKSAR PAHVAT

“Yes, Swamiji," grumbled Ramcharamias. * *1 t was ae:*p

which was suck a nice fit to my iota; 1 want it.1'

""Rani," Ramdas asked, "‘whose cap was it?11

'“Mine/' rejoined the boy.

“Nothing is yours. Ram. Everything is God’s; it earn-
from Him. and has gone back to Him, so don't fret,1* said
Ramdas.

“Very fine consolation,11 he said with a tinge of re¬
gret for his loss.

Thereafter lie slept over the matter. One day he said
that he was going to Chhattarpar to stay for some time
with Balak Ram who was holding his dnrbar on
one of the hills of that state. Ramdas was receiving
invitations from Mm repeatedly. Ramcharandas had heard,
of the ways of Ralak Ram. So he did not want to take
with him Ms new lota which lie loved so mack.

“Swamiji, I leave the lota with yon. 1 shall return in
a few days," he said, and left.

Meanwhile, daring Ms absence, two sadmi lads paid
Ramdas a visit. One of them had a water vessel while
eke other was without one. The latter appealed to Ramdas
to provide him with a lota since a sadhu. he added, should
not go without a water vessel. Ramdas had at hand
Ramcharandas' lota. He took it and passed it on to the
boy. The boys departed, the one who got the lota quite
joyfully.

Four days later, Rameharandas returned but not quite
happy. Balak Ram's society was anything but exhilarating
to Mm.

At first sight Ramdas told him : “The lota you had, ana
which Ram gave yon. has been taken away by Mam. What
do von say?%1

He blinked and then smiled, because he had held that
Ramdas1 decisions were final and not to be questioned. He

had always submitted without a word. He had some friends
in the town among whom was a rich merchant. He visited

the vision cf ccd

I;in that very day and returned in tlie evening - witn a

I'ra^F kamandal and a large enp to fit its month.

“How is this, Swamiji?" he said, pointing at tl>
kaniamlal which lie poised in his hand stylishly.

“0ranh simply grand;- replied Manillas laughing.

Amongst the daily visitors there were two weavers,
Ti^y presume*! lamdas with a piece of pure khadd&r.

them who came in the evening overstayed. There
was the usual kirtan. The pious weaver was so modi
a r sirred la the music that he lost all account of time. It
di igh * have ceen past midnight, when he suddenly came to
himself and exclaimed:

4‘0fe !— I meant to return home early in the evening,
Now my people at home will be very anxious about me,
since 1 have stayed away for the night. I am scarce! v
absent Irem home after dark without their knowledge.”

Well, Ramdas suggested, “yon may go home at once.--

His toose was at a distance of about three miles from
the hills ami his way lay through the jungle. The night
was pitch-dark and the wild beasts freely roamed in the
Jungles at that time of the night. He hesitated to venture
out. Bit Ramdas assured Mm safe journey provided he
kept Bam nani on his tongue. The weaver, a man of faith,
boldly acted upon Ramdas word ami left the hills.

la the evening next day, he turned up and said that
Rainnam lad made him perfectly fearless the previous
night, and he reached home without any mishap on the
way.

. fii> Sod is" Giver end Sod Is Receiver

In the nights the tigers were freely ; roaming in the
woods amending the cave. With a party of a select few
R^awlw started the next day in quest of tigers in their
csves fei that hie could come face to face with them. He
rntMatgsfecI cave after cave in the Mils. Marks and traces of
tlfif dost vicinity were seen, hit no animals could be

GOBKAR ? ARY AT

vered. He dived boldly into the dark oeptls A tfc*

c:ive« and shouted at a high pitch "Hari Om" so that tiiey
aiAht come out and give him darshan! But none appeared.
TV quest had tu be eventually abandoned.

Xow Ramdas was bid by Ham to observe a fast and
undertake a vow of silence. He lived for a week on milk
diet. Silence on the part of Ramdas sorely affected the
sadkit Bhagawan. He wanted always to hear Rannias talk
4 1 though he himself usually spoke very little. He suddenly
made ip his mind to bid adieu to Ramdas and the hills.
He departed. Sadhus come and go according to their sweet
vrilL They are free children of God.

Dining the period of silence and fast, two sannyasis
* ^ ted ^Ramdas. One was a tall old man of over sixty. In
^pite of his age he had walked three miles, over Mils and
rnrough jungle from Mahoba to see Ramcias* What love
they bore for this child of God ! And the other was a bright
.yoking stout young man. He had brought with him from
Ac town a party of devotional singers with harmonium
and drums. Before starting the kirian he remarked :

1 am not a believer in all these ways of tapasya and
vows. 1^ like music relating to the praises of God and
on hearing which I go into ecstasy and it is true joy."
Scune beautiful songs were sung by the bhaktas. After
a meal the saint left the place.

Among the visitors was also a sadhu by name Vi chi -
trammel, a simple and child-like saint hut his body was dry
and emaciated cine to excessive ganja smoke. He had
lomposed some touching Hindi devotional songs which are
popular in Mahoba. He lived alone in a kuti near the town.
He came frequently to Gohkar Parrot.

One afternoon, quite a c row'd of devout mothers pre¬
sented themselves at the base of the rocks clamouring to
see Rarndas. In response to their call he came down from
tie cave. At the sight of him they were extremely delight-
ed. Some of them massaged Ms legs with overflowing love.

28 '

IN THE VISION OF GOD

218

They had brought milk and eatables with which thev
him. They remained for an hour and then departed.

^Another day. two European missionaries came in search
<*f kirn. They could find him out only with great difficult-.
In me course of their talk they emphasized the persona’
aspect of God as the whole truth. Ramdas confessed' his
faith m a God who is both personal and impersonal He
added that one could not know the glory of the supiem-
Person without realising His impersonal aspect as well
They expressed doubt in the truth of his statement.’
Without pursuing the subject further, they took their leave
a ad retamed to the town.

Now an event occurred which caused a good deal of
disturbance among the friends. One morning, as customary.
Kalla, the cook entered the lower cave to bring out th-
vessels for cooking. The vessels, a new set of which had, a
short time before, been purchased for the use of the sadhns
on the hill, were kept in the lower cave which had. of
course, no door. All the sadhns and friends retired to n,A
upper cave in the nights. Now Kallu discovered 'that
the vessels had disappeared. He ran up to Ramdas in a
state of alarm and said:

“Mahamj, the cooking utensils have disappeared.

k-omebodj lias stolen them ews, v/’

Ramdas replied quietly, “the man who took
them is evidently more in need of them than we are. It is

right. Ram gave and Ram has taken away.*’'

He stared at Ramdas with perfect blankness when he
heard hucw.1 words. Immediately, leaving the hills, he ran
fo Mahoha and spread the news of the lost utensils and
Ramdas eminent on the loss. The friends who hau
rapphed the utensils understood what his words meant and
« once substituted the lost vessels by some from their own
" the *ime teinE- A Police sub-inspector, who

h% rIT FT l' BEed to come ott™ see him on the
•1- He had also heard the news of the loss of the vessels.

That afternoon he specially came to make v.. enquiry ir.t ■■
the matter. He questioned Ramdas on the subject.

“Ramji. nothing is lost or stolen." Ramdas said. "It was
Ram who furnished him with the vessels. It is Sam again
who has taken them back. He took away His own things.
So there is no question of loss or theft ; therefore no ease
against anybody/'

The surprised Inspector laughed and remarked: “If all
were to follow your principle my job would be gone/*

Earn das* stay was now coming to a close. He had In
hand three invitations, one from Chhattarpur, the second
from Lalitpnr from Trlveni Prasad, and the third from
Cawnpore from Ramehandra Gupta.

The day of departure from Gohkar was a notable day.
There was a mela held on the Ml! in commemoration of a
deceased Muslim Pir who had a samadhi close to the base
if the pile of rocks. A Muslim saint occupied the cave on
that daj. . Both Hindus and Muhammadans streamed into
the place m thousands for the darshan of the saint. Fairs
were held and there was great din and bustle. Ramdas
along with others, took the darshan of the saint. The
Muslims showered their love on Mm by embraces-

t/KAPIEB XXII I

LAL1TPIR — RAJGHAD— CHH ATTARPUR

' . ■ Trust in God

t X wa : M Jui Aw 1 mart! ii the God was

h.nui> i :i, * Lrfrv, spuMon* natural cave, attached to
ti ,ar v n lit ? mw ires for fur accommodation of

s aa I a idtrr*. T..- place was » ale about two furlongs
t Mur f \u Haiu J^rJ.'hr laid spent a<me months in
t tern Me tiii'i’-’f the If a i i. fosterage of Jwanaril&L Samclas
i* dm i i^1 a mrf* t, *. r a me. it ana a day and the seth arranged
a dinner fi.r talrtc nersoas in the raamlir. It was a most
ta|»i >y ' ctushm.

In r.e -\kui w ie va? >ii is procession through the
trivets ef Mu it toa ultl: Flam Lk&jan. Some friends took
him t*. their houses where he was treated with great love.
Lastly he visited the house of J agannatb .

Leaving Ms. bobs. Flamtlas arrived at Lai it pur- Triveni
¥mmtl who met Mm at the station escorted Mm to his
spacious house in tie town. Here he remained for four
iiayri. Crowds «»f friends came to see and talk to Mm.
A Ram Lila i^rfnnnaiiee was held In the house. In the
runnings Ram das and Rameharandas would dance on the
front temc^vi" the house, singing God's Xante.

fine day they had a walk to the neighbouring river on
the ranks * o' whicii were large flat rocks called Shitapaliad.
Here the current of xfae river was very swift as It had to
rush down u sudden incline. Xear the banks there was no
current, and here Ramdas and Rameharandas descended
fif? a hath.

*‘Swami]L we shall make an attempt to cross the river,'’

suggested Ramcharandas, 4let ns do it hand in hand.”

AM he dragged Ramtias with him holding him by the

hand, R amdm submitted to his pull. When they neared the

current they found It hard to stand firmly m their

being worked on by the furious rash of water™ Still iVv
struggled on and on until they felt they were kw»t t hi

swept away. Ramdas stopped.

Ramdas Is not afraid of the* dissolution of the bedy.

Ram, Ramdas said, but to go any further means certain
death by drowning, and R:< in says the time- for it hag not

yet come. Ramdas has yet to continue service of the Lord
to whom he has dedicated! himself; so also yon. Hence let
us turn back."" .

IN'©, Swamiji. we shall pass through,*" cried the
Intrepid boy. For Mm death was of no acci nut. His fear¬
lessness was admirable. Rut Ramdas would not permit him
to proceed further in the current.

“Ton may return, Swamiji/* he said, "1 shall venture
forward and reach the other bank.*'

Ramdas banned Mm of the adventure. So both retraced
towards the flat rocks where Triveni Prasad and others
were keenly watching their movements,

Ramdas"5 stay in Lai it pur was during the monsoon. One
day, one of the devotees named Karta Krishna, who paid him
daily visits, invited him. Ramcharandas and Triveni Prasad
to his house for the midday meal. For some clays It had
been raining heavily, and there was an unusual downpour
on that morning. The streets were muddy and cold winds
were whistling through a drizzle. Tramping along many
a circuitous street, they at last reached a dark lane m
which the' devotee lived. ■

Karta Krishna, who wag a young man, dwelt with his
family in the upstair rooms of a line of petty shops, situated
on the roadside. A ragged flight of steps led them up to a
narrow terrace from which a low door opened into a small
rectangular room. When they entered it, the fist thing that
struck them was the full blaze of sunlight descending from
above, as though a large portion of the roofing was made
of glass. But a look upwards revealed the fact that the aged

n, i U i sis fiA mi* fr.mi.i

w(*?v r % int > * ce r .(iri™. Tee morning ram hsu dreTicned

rowi 5a’ <• r. ami Ao-v: an inei: of water had c* lleeted on
n, ! ii , t »..< r i^1* * f iit- r«v,un "^nea:h a part of t lie roof under
again?: me wall, st<x»u a coir cut on
w ^ i ^!ii: a lio <iMT4.e^y six years r.f age, enveloped

' , ,* , it’ O n. A -mu'll gH was in attendance.

itii :>ub yrx urKitly *♦: wards tiie cot and sitting

o t? h . pAtr^i ills hand upon the forehead of the boy. lx
mrnlng with nigh f^.er and the little patient -was
, is, tT m * f* t f side ”1* a deLrioiis eoiicLit .** *m C ole*

( er*.i.*ge i with rain were sweeping over Mm through
tiw yw, lr ~ v- t 4 f. Besides this garret which was the
* . Ii Ir.i gnnni( t the family, they had adjoining to it a
£- ^ z4 pi a re dark hole which they itsea as kitchen.

5, w tame i.t,i from the kitchen a young woman with a
: aty * i a few months in her arms. She was the wife oi
ddirio Krishna and mother of the sick lad and the child in
r.*-f arms, the nursing girl being her sister. Naturally, there
was deep anguish on the face of the mother, and as she
approached Rarndas and fell at Ms feet, she wept bitterly.
7ne tale of woe could sot be more effectively expressed.
Ramda? said within himself: ‘‘Here it is, 0 Lord, Thy
[presence is needed. Thou art the friend of tne helpless.
Hasten. 0 Lord, hasten to the rescue !“

Eamtlas then assured the mother : “0 mother, have trust
itj Bud. He may try us. but He never abandons ns. Depend
upon Him. Give up yoor sorrow.*

At these encouraging words, which proved as healini
iiahii to her lacerated heart, she lifted herself up and faced
Bam bus with a smile.

"0 Swamijib1 she cried out, “I place perfect faith ii
year words. 1 look upon you as God Himself who hai
ronae to ns, in our distress, in response to our prayer.”

Karta Krishna was a poor clerk in Government servia

wht.se low alary was hardly sufficient to maintain hi;

I^r mensem and more than this, for a better set of i>

c^nl«l nut afford. The land! nril would take no heed fd ai«
repeaie.1 appeals to carry <oit repairs t*> the r* iOf . Doctor: —
where are funds to gu in for that precious help:
i? the Master Doctor id the r. inverse. He demands M
os no fees, but child-like faith. WV give Him this, which
costs ns nothing, and He delivers ns fr-m all the ills of
the world.

Toe kind mother had prepared soin^ choice disnes for

Ramdas. He, Prasad and RamchrtraxMas p&rttok el them
and left the place, Xext day Samrlas hade adieu n » Lalitpnr.
The last he heard of the buy was that the lever had left him.
How kind and merciful God is!

A sequel to this pathetic story 1ms to be narrated here
although chronologically its place is elsewhere.

A year passed. After wandering through many parts of
India, Ram&as returned again to Jhansi. Karta Krishna
was there at the time when Rankins was stopping in the
Bam man dir. Xo sooner did the devotee hear of Raxndas
arrival than he ran down to him. and insisted u pen his visit! ng
his house since Ms wife was so eager to see him. The latter
went mi fla Mm.

Ramdas met the mother at the entrance of a neat little
cottage. Her small girl baby had grown up and was seen
crawling on all fours quite healthy, and her boy was jump¬
ing about strong and active. On the face of the mother was
beaming the light of cheer and contentment. She welcomed
him with unfeigned joy. The children got upon lus lap and
played and laughed with him. The house they lived in was
more spacious and well protected against inclement weather.
But with all this there seemed to be something amiss with
Karta Krishna. The world is indeed a curious place and
man's mind is more curious still. Complete satisfaction and
freedom is not for him so long as his mind is subject to fit®
of temper. . . ■

N* x* .Iiy, *arly :l uMim. Ki'ba Krc&um Rimda^ ui

iM. r;i4L ik. S uvy ii/GKv * t' .:t* v e;ghiL.g

Msiiilol.

"Mar^raj. 1 pny t- 7 '■ t> * mu transferred from here

lei ?na' * 'V. * i\ 1 1 ur~ i »<f the present 1 ffice '

■ yy^ -> i?- u, . ' appeals 10 Eamias sfemve 1 that lie
tr'uh ^b^1* * * th.it E un ia« was t ue ?!^r dispenser of all
t ai-it. ■* hi tV v *, M. Ram las Ritemipted a no tola Mm in

pi ; u ’ i:.ftr.*aftv.

"Is < k here, lam, Panadas is only an humble servant of

7-,7, All things happen by His -rill. No doubt the Master
,77711* MeserrintMt: don't mistake the servani fur the

Mty^r, If Lord w;Ls, lathing is impossible. By the way,

nlidt is it that Mis yon?*1

Han a Krishna continued: '‘‘The fact is my superior
*iu^T< an 1 o ■ he^s the ofe.ce are hairassixig me.
Th-y ha-m all cc nsplm to make my life utterly

miserable.’" t. ^

Uamda*. afte* a short pause, spoke as follows: *Xov
Ikttnn beloved Bam. bring back to memory year days m
Laiitpir a year ago. What was your condition then? It was
simply unbearable. God in His mercy delivered yon from
it. Be has 'brought you here, provided you. with a good
house and his keep'ng your children in sound health. Now
you speak of your office troubles. Nothing is wrong with the
office. People dislike as because our owb attitude' of .miiMl
towards tlieii is not right. Love' ea.11 never beget hate. On
the other hand, distrust and hate breed every kind of evil.
Give up fretting. Be reconciled to the lot that Ood has
chosen for yon. Be tolerant and patient. Above all, be
: humble, kind and forgiving towards all in your office— nay
towards all in the world. With a mind whose passions are
wherever yon may go, yon can never know
{CMS. Too will then be only ceaselessly fighting ™th the
world *aA find no haven of rest and contentment. Look
within yoaiself. Surrender to the will of almighty God.

Humble yourself before Him and extend your love and

sympathy towards all beings* Take it that C-KT every¬
thing for the best. If too are obedient to your superiors
and kind to your co-clerks* they are botmd to change their
attitude towards yon, and then y< m nil! trad the very office

from whi eh voa desire to ran away a delightful place for
work. Kindly come to Ramdas again day after tomor-
row and report to him how matters stand with yon. But
do act as Ramdas "lias told you.*" He left lamias.

The other clerks of Ms office who were als>» visiting
Ramdas informed him that Karla Krishna was a very
short- tempered man and would be always picking quarrels
with everybody in the office. As requested* Kart a Krishna
turned up on the clue date. He came with a bright and
joyous face.

“How are you getting onK Ramdas asked.

“I followed your advice, MaliarajA be replied, “and the
result has been marvellous. There is an entire change in
my office mates in regard to me. My officers have been kind
and good, my colleagues helpful and friendly. Oh! hcnv
happy I ami I do not want a transfer.* ’

“RamT Ramdas said, ‘‘the change is in yon. The whole
world is good to as if we are good. If we love the world,
we may be sure, in return we shall receive nothing but love
from it."’

Kow to resume the thread of the narrative, Bam-
charandas was unduly attached to the new bra® kamand&l
and was also carrying a good many spare cloths presented by
friends, besides a small amount of money. Ramdas, had
often advised Mm not to carry money and other super¬
fluities. But Ms accumulative tendency was so hard to
put down. Ramdas had received an invitation from
Chhaitarpmr. He was about to start, when he told Ram-
charan&as to give up the kamau&al and the spare
clothes, and then only follow Mm. He obeyed most
reluctantly.

They took seats in the trail; running to M&hoba, for the

way to Chkaitarpr*r lay via Mahoba. On the train. Earn-
eharanlas who, as already stated, possessed some money,
started purchasing eatables d,t every station from the sweet¬
meat venders. He fell w* continuous eating forgetting
Ramnam. Earn das found sifting opposite to them a sadhn
with- t tain* she I ho *.

muck have yon got, Ramr” Ram das ashed turning
Vt Riiinohararntas.

l.fikei frightened at the question, for he could
iimtorstapot what Ramdas* question meant.

"Hero it is,” he said opening a knot in his cloth. The
am- o* id was three rupees and odd annas.

"Hand ver the amount to the satlhti sitting in front of
sA* Ffamdas sai-i to Eameharandas. He immediately
nrey-d. The money transferred, lie was indeed free.

"IShw, give s .me respite to your stomach and brisk work
to your tongue by repeating God's ZSame!" Ramdas hinted.
Till they readied Mahoba the hhme rolled on Ms tongue
Incessantly.

(ii> Balak Ram's rape against Shiva

Arrangements were male by Bhavani Prasad, father of

Samchsndia Gupta of Chhattarpnr, to .take Ramdas to Ms
place, Ramdas started by motor- bus, and Vaijnath and
seven others from Mahoba also accompanied Mm.' At.
CMiattarpur Ramdas and the party were lodged in the
Radhakrishna temple near the city. Bbavani Prasad, an old
x&an, welcomed him with Inexpressible' delight and attended,
to all the needs of the guests. Ramdas preferred to live on
mUk diet.

Bhavani Prasad, a retired Government Officer, and an
earneit s»«!f was straggling keenly for God-realisation. His

favourite reading was Bhagavad Gita which he would go
through with all faith twice every day, besides the telling
of heads all the day. His wife was also a great lover of

saints* His elder son Gulab Rai was the secretary to the
Maharaja of Chhattarpnr.

Ob the second or third night of Ms Slav in the mauiir,
Ramdas had an attack of malaria. He used if* feel unusual
ecstasy when he had high fever. He could not control
himself. He would dance wildly taking God's Name.
Bhavani Prasad and Ramebarandas would beg of him not
to exert himself in that state and would almost forcibly
make him lie down on the cut provided for him. The fever
lasted for two clays.

A devotee from Navagnam, a village fourteen miles
from Chhattarpnr, came to take Ramdas to his place ii;
order to introduce him to Ms ailing brother. Ramdas found
the sick man in the last stages of consumption. He was
reduced to a mere skeleton and his relations, having given
up all hope of Ms recovery, desired to have for Mm the
darshan of Ramdas before he passed away. Ramdas re¬
mained in Ravagnam for a night, and then returned to
Chhattarpnr.

Ralak Ram, who lived in Chhattarpnr for some time.

had left the place and gone into the interior, about twenty-
six miles away to occupy a hill -top called Rajghad. An
Invitation also came from Ramehandra Gupta to go to
Cawnpore. On the top of it all, a wire was received from
Triweni Prasad urgently calling Ramdas again to Lalitpnr,
Just for a day.

About noon, one day, Ramdas suddenly proposed to
leave for Rajghad. The sky was dark with clouds and there
was a drizzle. Ramdas walked straight out of the temple
and proposed to cover the distance on foot. Rameharandas
also got ready, but what of the others? They looked askance
at each other and demurred. The prospect was not alluring.
The way to Rajghad lay through a dense and extensive
Jungle. There were no villages for halts. The other friends
including Yaljnath shrank from the adventure ar$h
expressed their decision to stay behind.

221

IN THE 7!SIC:: Zt zzz

. Shaft ni Prasad coming to know of Ramdas* determina¬
tion sent Ms son Oulab Rai to persuade him not. to start in
that weather. Gnlab Rai found Ramdas was fixed in his

resolie and c ruM not fee move : l.

“Please wait for five minutes, 1 will return presently,”
he requested and cllsi.ppea.ird.

Within ti\> minutes a bran- ! new mob >r ear was standing

at the entrance M the temple, God's ways are wonderful !

Ramdas got into toe ear, and funnily enough all the friends
wL> . hesitated to walk with Ramdas also scrambled in —
Taljr-ith and ill! Gnlab Rai requested Ramdas to pay a
visit t*> the owner of fine ear who was at that time laid up
with ,i severe attack of typhoid fever. Ramdas agreed. The
ear it the sick man's door and Ramdas with the

party entered the 1: rase and found the patient in a state of
delirium. Ramdas sat beside his bed and, passing Ms hands
over Ms head and rody. assured him that he would be all
right. The people of the house offered Ramdas some milk
to drink. He drank a part of if ami gave the rest to the
patient. Them lie left the house and all got into the ear
.again. It started ami as it came upon the lonely road out¬
side the city* it flew like wind in spite of the ragged condi-
lion of the jungle road.

By three o'clock the car reached the bottom of the -chain
of mountains called Rajgh&d. Alighting, the party made

■for the1 place where Balak Bam lived.' They had to ascend a
flight of rocky steps, "over m hundred- in number, before they
■ came to m flat projection of the mountain where Balak Ram
had made Ms abode. No sooner did Balak Ram see Ramdas
than lie fell at his feet, weeping through excessive joy, and
embraced him again and again. Balak Ram had been living
in t small shed hoisted on four strong posts, about ten feet
imm the ground similar to the country watch-towers In the

‘4*1 An . .

Wfll* BIS I CIS*

At the edge towards the hill, which extended high
above the level of the {dace, -was seen a Shiva-linga which

was partly wiiliin an excavation on the hill-side. Adi fife ed

water spring at the top of the bill was dripping down its
rdges in tiny streams forming into a pretty thick jet which
poured on the head of the linga continuously day and
night At the outer end of the flat ground was a leaning
stone -ben eh all along the edge,

** Last night was a terrible period for me, SwamljIA
Balak Ram recounted. 4*I was In utter despair. In spite of
my Mrcclian efforts God would nut give rue darsmm 1
flew into such a rage against Shiva that 1 ran wild and
madly kicked at the Shiva-1 inga, struggled hard tv uproot
it from Its seat and throw It down the MIL but 1 could not
move it. It was so irmly fixed in the ground. Next 1
remembered yon. I called yon aloud 44 Ramdas, Ramdas,
RamdasA— I went on at the highest pitch of my voice for
nearly half an hour and stopped through sheer exhaustion.
After all. In response to my insistent call, yon have come.
You are my God*11

'* Ramdas is only a servant of God,*' Ramdas assured
Mm, 44 who Is dwelling in the hearts of ns all. and he goes
from place to place in obedience to His command A

<iii> Sod’s act— Miraculous Cura

As the shadows of the evening, closed upon the Kerne,
all 'the' friends, except Yaij&aih and ■ Baimckamn:its, went
down the Mil to spend the night In the village at the foot
of the hills. B&lak Earn had a lantern which he lit when
darkness set in. The mountain was clothed with a dense
jangle of gigantic trees. The beasts of prey came oat of
tier Mrs and sent forth their hungry roars which could
fee heard distinctly from all allies. .

Before .dark the party of 'four had climbed up to a higher
.p»fi©m on the Mil. The .way to it was eminently slippery
and dangerous. Here was a cave-like room, constructed
of the bricks, in front of which was a narrow passage, and
that was all the apace available for their occupation.

tujs l'j mil. g 1 was ?* ?ir€" of y» ur coming
that I Li'I smear* I toe .L.5100 * if this cave with cow-dung
^>tLif to; alight > 2 ropy it," srM Bal?k Earn, and added,
*1 Vc, So. iiiJjb thi: j' n st jlv with for seme days.7’

“X’.n-an. that \Lill t he." repb'ed Ramins; "you see
^ friends hav* come with Bam has to take Mm

hiok, and the mm r-ear is detained specially for Ms ret urn
y write yd’

“Yon should not go," he persisted, "let the friends go
hack. I will have yon alone with me. After a few days 1
shall arrange lor a motor-car for yon to god'* He appealed,
wept and fell at Bam das" feet.

Then Bundas t A,d him that lie would stay on certain
c mditi .ns, and if iny one of them was broken, lie would

glj-

"1 ? lull see that your conditions are faithfully fa! filled
on my part," he promise.].

"Isow the conditions are 1 Sc? long as Bam das is with.
5001, he will not leave this elevated place. Second: he will
occupy the cave in the nights. Third: he will live merely on
water drink. Fourth: he will observe the vow of silence.
Do yon agree T Hamdas stipulated.

He gladly accepted the conditions because he believed
that hy Earn das7 tapasya his own uncontrolled mind would
attain peace. Till late in the night the talk went on. They
bad rest for only two or three hours in the morning.
Ramdas slept in the cave-room.

Next day all went down to the lower stage where the
Shiva -linga was installed. Hamdas remained near the cave.
At about eight o'clock the party from the village came up
headed by Bhavani Prasad. He brought with Mm food
consisting of purees, curry and milk to suffice all the
members of the party. Balak Ram explained to them at
Ram^las7 request the latter's resolution to stop with Mm for
some day® am! also a boat the conditio ns. So he asked them
to leave the Mils without Rauadas. The friends remonstra-

tvtL They said with one voice that they would net (d *
with Pirn and also would not take food unless he share.! it
with them. He could hear their talk and see them from
above. They pressed Balak Ram to bring him down. Bilak
Ram was in a dilemma. He had given word that lie won! d
not be a party to tne breaking of the vows. The situation
was extremely awkward for Mm. At last he had to yield.
He came up and led Ramdas down. Then the party sat for
dinner. Balak Ram with his own hands mixed a loiree in
milk with sugar and offered! it to him. He ate — three v? ova
broken— and also broke the last with the remark ;

"‘Ram, all the vows are broken and yon are the cause.
So Ramdas takes it that he is allowed iw depart with the
party/1

"“No, no Swam! jib" Balak Ram cried out with a
frightened ami grieved tone. “ Yon may observe the vows
after they are gone.""

At this stage, Ramcharandas who was dead against
Ramdas' stay with Balak Ram. made a sign tu Ramdas
not to yield to Ms persuasion. At this Balak Ram got
terribly enraged with Ramcharandas, and with a loud voice
said :

“Yon dare to instigate Swamiji not to stop here! May
the curses of Shiva he on your head!1’

Ramdas immediately replied: “The curses of Shiva be
on Ramdas" head and not on RamcharaIl^ias, since Ramdas’
head is smooth, being bald, and therefore can ae commodate
any number of curses/1 Ramdas got up to start while
Balak Ram wept and rolled on the ground to prevent him
from going.

“Control your anger* Ram A Ramdas said, repeat Ram-

Mantram.”

The party left the Mils and returned to the motor-car*
They reached OMiaftarpnr by midday. The motor-car
drove directly to the door of its owner who was ill.
Ramdas went in to see him. He was sitting on Ms bed, still

HI THE Vision OF GOD

weak 1 Dt entires tr^e f^on: tevtr. He sliook with emotion

at seeing "IimcIss- He was offered some milk which he

again shared, with the patient and was about to leave Mm.,,
wfcer. he tto motor- silver and. instructed Mm to

keep the motor-car exclusively at the disposal of Ramdas
m ,h« i-e remained in Chhattarpnr. He also refused to
accept ar*v fare inm Ekavani Prasad for the jcairney to
Bajghari.

Ramdas requested the friends that had hitherto followed

him to return to their place, leaving Mm and Ramcharandag
o* pmeoto t * Cawnpore. The same car took them to Har-

pal pur station where they canght a train for Banda for the
harsh an of Vishmldfcanand,

CHAPTER XXIV

CAW AP0RE — IN THE STEAMBOAT

d> Bod cannot be proved by arguments

Ramil as spent about five <1ays with the sacllm m Banda,
He was supremely delighted to see Ramdas again. He use*l

m make Ramdas sit on his raised asan and, squatting In
front of Mm, read out passages from Toga Yasista and

compare with Ramdas state the description given therein
M a liberated soul. He would exclaim with great glee:
“Your life is moulded exactly after that of a jivanmnkta.
as delineated in this work.’* He took Ramdas to the city and
presented Mm to Ms disciples. Jagannath of Mahofea came
here on a visit to see Ramdas. On the tMrd day Ramdas
had another attack of fever which lasted for one night.

One evening a man came miming to the kuti and told
the sadbu that there was a likelihood of bloodshed that
night In Banda. Two processions, one of Muslims and the
other of Hindus headed by Swami Satya&ev, were to pass
the same road from opposite directions. Preparations had
been made on both sides for a fight. They had armed them¬
selves with lathis. The tender heart of the sadhti was
touched by the alarming news. He drew a long breath and
sighed.

"‘MaharajY then Ramdas spoke, ** there will be no fight
and no bloodshed.'’

He looked at Ramdas and smiled and mid *4 AmmT He
became cheerful again. At eleven o’clock a messenger came
from the town, bringing the tidings that all went well with
the processions. There was no brawl between the parties.
They passed on the same road, side by side, without any.
fncloii. ■

44 God be praised,*’ uttered the compassionate old sadhi.
Taking leave of the sadhii, Ramdas with Ramcharanias

started from Banda and arrived at Cawnpore whew they

■ ■ m ■

of i he G& nges. Here fever again made its appearance. Gupta

was a st 'i leu: ;i the local college of commerce. Hundreds
«*£ stTj »*-f the c-llepe came to see Ram* las. Fever did
n _>t previa: Lira fr m having free talks with them. They
tv vl>. fr;* bixn ah k:n Is of finest ions ami he was ready with
ivplws.

One night a number of students, hea-le 1 by a lea ler,
arre to interview Ram das. They belonged to a sect eaile i
€ harvak* alliei to materialism. Their leader discussed till
fmeTdmk contending that the body was all and that life
was Inter id e 1 only for material enjoyment. Everything
was merely lut am uml Its work; there was no such thing
as sonl, spirit ur «T . I as controller of the worlds.

Ram das n hi him at last: Friend, Ramdas cannot prove
to yon Ly mere arguments the existence of God, nooody
can. Rmims fr m his own experience can boldly assert
that there is God. Until you yourself get the experience. It
Is natural that you should deny Him. Rat a time will come
when yon too will have faith in Him/’

Ram das* stay in Cawnpore was only for four days. From
Lalitpar, Triveni Prasad explained by letter that Ms second
call was due to the local munsiff who had missed him,
owing to< Ills Ignorance of Ramdas" arrival at Lalitpnr
at liis first visit, and who was now anxious to see him.
Ram das proceeded, therefore, with Rameharamlas again to
Lalitpar. The- fever continued. This time they were put up
at the miingififs house. He and. his wife were extremely
kind. They tended him. as though he were their child. .Here
Ramdas met Ramkinkar of Jbansi.

After a couple of days they left lalitpar direct for
Bombay, la the train they met a Sikh who was also going
to Bombay. All through the journey he looked after Ram-
das with great tenderness, attending to all Ms needs. As
they neared Bombay the compartment in which they at

was vacant except for the three* Ram* las was sitting in a
corner and Rameharindas leaned out r-f a win i r: . E\ try-
body was silent in the compartment. Sadden!;/, Ram-
eharandas came bounding* tv Ramdas and said with sur¬
prised looks :

‘"Swamiji, some one has just been tittering in my ears
Ramrrim ; 1 distinctly heard it. Who did if r "

‘"Rain, Ram das never moved irem Lis seat, & also the
Sikh. It must he Sam, and who, is there * diner than Helr*
Ramdas replied.

At the Tietoria Terminus they met Siujlvira^ wh » was
awaiting their arrival. They drove in a victoria re Sinjivi-
rao's quarters at Gamdevi.

Cii) God Is Providence

The fever continued to appear every third day for a heat
four or five hours in the evening from four to eight or nine*
Sanjivarao and Ms wife grew anxious about him. Often in
the evenings, on the fever days, he would lx? talking on
bhakti and vairagya to the mothers who used to visit him
at that time. He was reading out bits from the Rambles
in Vedanta1'1 by R. B. Rajam Iyer, When he was narrating
the life of Nanda, the pariah saint, from this book he would
go into ecstasies. The life presents the unique devotion of
an outcast saint who was completely merged In divine
consciousness. The hearers would also become blissful.

In the night Ramdas would. In spite of fever, talk long
and spontaneously, expounding the greatness of bhakti and
of the inestimable power of God's Name. A doctor friend,
who had great love for Mm, would pay him visits. He
proposed to give him an injection for the fever. Ramdas
would not have the treatment. But Sanjivarao ami his wife
were persistent. They would have him take some medicine.
At their pressure he drank twice a day a bitter mixture and
every time, when he did so, he remarked that the medicine

was so very sweet ! The mother — ’Sanjivarac/s wife — would

at* ■

t”'*? surprise*! to hear Mm say so. Eamdas would only laugh.
All the same the fever persisted.

**The fever ref uses to leave,*’ Ramuas observed, because

yon rave made lum a welcome guest by feeding Mm with
ine trJngs. TM small Quantity uf the bitter medicine has
no e flee: •- 01 fever while he is 'well served witli tasty sweets
a lid other kinds of ft tod three or four times a day! So long
as yon i*e«l as undesirable guest he will certainly stick
ms But th e moment you starve- Min he will without your
bidding make himself scarce. So allow Ramdas to go on a
fast for some days. He will live merely on milk."1 At first
the loving pair objected to the proposal, but at last yielded.
A fimr days* fast and the fever-guest took to Ms heels.

Invitations came from the Sholapnr District, but God
willed that Ram' las should proceed tu Mangalore. So he
anti Ramcliarandas h* arded the steamboat sailing for
Mac galore port. Raineharanuas was busy exploring the
ship for ti din -shops. At about nine o'clock he turned up
with a bright face and said :

44 Swam! ji, there is on the boat a coffee- hotel in which
all kinds of eatables are sold. (Here Ms month, involuntarily
watered, and he had to drink off the nectar before he
proceeded;. The hotel man says that he can also provide
meals if we plate an order with Mm beforehand— each meal
costs six annas only,”

Xow Rameharandas had money given Mm by Sanjiva-

'fm for expenses on the. boat and at landing. Ho -made -a
f®«Mi of coins to show that there was no .dearth of funds.

4*Xiglt ho r Samdas replied laughing : “place at once
M order for two meals for midday. Fire away.^

. He bounded with joy towards the tiffin-shop and
personally supervised the cooking of the meals. He wag
hte#elf mirntMug of an expert in cooking which art he
exercised by making experiments of Mg dishes on Ramdas
when he travelled long instances with Mm! . .

At about twelve o’clock he eame to take Ramdas for

meals. It was a simple but whole&ime meal. After Ire- meal
Ramdas returned! tuliis seat while Ramcharan lm remsh.- 1
behind, talking to somebody. A little later lit- also emnw
but this time with a worried look.

“What is wrong with yon r" Ramdas questioned.

“Some men near the tiffin-shop saw ns taking meals A
he answered!, "and have remarked w me, “Although sudhns.
yon are very particular about sieals. Eitiim seems to bo
the predominant sadhana of your sadlm II fed*

"RamA Ramdas said with a laugh which tvuM
scarcely repress, ‘‘the food was delicious. So also, why not
find the same taste in this sweet remark r“"

He never ordered farther meals, presumably because the
bitterness of the remark outweighed the taste of the meal *
On the way, when the steamboat was still moving, tv***
mothers gave birth to twins. They were third-class
passengers and the accouchement took place on the deck.
There were among the passengers also a doctor and a nurse
who attended on the mothers. In the mid -sea, even in such
a contingency, God provides necessary assistance. Hentv-
God is called Providence.

Ramdas and Ramcharandas on arrival at Mangalore were
put up at Sitaramraeds house. An invitation came from
Kasaragod to attend the closing day of a mama-saptaha held
in the house of T» 'Bhavanishankerrao, a relation of

Ramdas’ old life. He and Ms house-people had undertaken
to repeat the Ram-mantram thirteen lakhs of times within
a week, and in the japa children and servants had also
joined.

About this time Ramdas had a visit at Mangalore from
Savoor Shanfairao who held English degrees and wm then
a professor in the Presidency College, Madras. In spite of

Ms Ramdas found him to be

d a maple, bumble, and pious soul* He' conceived a great leva
for Ramdas at first sight and frequently courted Ms
company. The very talk of God would work on Ms emotions

and brief liA LA eyes. He joined Ram das at tiie

nama-gaptaha. Bam -'las syriA a most blissful rime for about
tw> or tfcr^f- r.ays on this w easier:. The japa had exceeded
•fifteen lakhs. The zehh even of the Youngsters to make up
tl> Ac Aw pwAtA number of japa a? their quota, was
a-lmirnr T.

Ramiirnran L* wb* was also present at the religions
tan i: was uSke-1 by Ram das tu go back to Mangalore,
an i t mow resort to s< litrole for japa and meditation.
Aw ruirtgl ;r he left Kas&ragod for Mangalore.

A saintly s* rd from Kallianpnr was in Kasaragod during
this time wnw to the illness of his grand daughter. He
z<, ok Ramins to see the girl. The little girl had great lore
tor Ram das . She was overjoyed to behold him. She narrated
in her *v: :ivj cent way that she had a vision, on the
previous night, ef Rama and Sita. The girl recovered soon
after this.

Earn das also paid visits to Gnradev whose body was
weak and worn unf lay the infirmities of old age. He was
living with his son Anandrao. He was then past eighty
years of age. He was perfectly calm and peaceful, and the
worries uf life had ceased for him. Ramdas having received
an invitation from S&njlvara © of Rrnaknlam left Kasaragod
for that place.

CHAPTER XXV

ERX4KULAM

(i) Friend of Bird and Beast

At Sfaorannr Ramdas met Sanjivarao who had come to
escort him. For the first few days lie was pin op at fa:?
house. N<vw a remittance and a telegram came from
Madhavrao Xnlkarni of Anjaitgaitm, requesting him to
start immediately so as to be present at the religions
celebration held annually in his house. But < wing to the
indifferent health of Ramdas, due to frequent attacks of
malaria even after reaching Ernaknlam, the friends here
resolutely stood against Ms travelling to such a distant
place as Sholapnr. He had to submit, and the money having
been returned, 3Ia«lhavrao was duly informed by the friends
through a joint letter that Ramdas" then condition of health
did not permit of Ms travelling, and that he needed perfect
rest for some time.

Ramdas proposed to Sanjivarao to provide Mm with a
dwelling place outside the town so that people who wanted
to see Mm might visit him there and have talks with him.
Soon a house about a mile from the town was pitched upon
for his stay. A day prior to Ms shifting to Ms house, a
Mend, a pious brahman, came to see Ramdas at Sanjiva-
rao's abode. Ramdas was sitting on a chair facing the
entrance in the front room. The time was about eight in
the morning. The brahman ascended the first front step
and stopped suddenly and stood stock-still like a statue,
gazing at Ramdas. He possessed large eyes which looked
at Ramdas with a winkless stare. A minute cr two later he
came inside and took a chair beside Ramdas. He was still
gazing on Ramdas. For five minutes there was complete
silence. Then he broke out into speech.

“Do yon know/’ he asked, “why 1 stood on the steps
gazing on yon so intently? 1 shall tell yon. 1 beheld a

243

m THE Vision OF GOD

s:ni:i> pMl dm >n. Tie moment my eyes rested on your
ta'ure 1 1.1 ix i ’ rfLiarA fximt? f light all irrrind your bo ly.

It '‘is iy it- uizzh^ light. I was transflxe'l at the sight.

? fit* liL.Lt a- iM*- fv a tV r s-t-uis an i it vanishes, ai.r
tb*-:* I (;i tere*. tL* r ' "in.”

Liiii-a^;i;:teii D - :he holism t(»^ts:ue ih : town. It con¬
sisted of three small rooms and. an open verandah. The

it vi- s:t:axed i;i the middle of a garden »/f eoeoariut

palms. Ernakuiam Is a saady place, Mug close to the
Arabian set, the shores of which are studded with beauti-
tal V’ioarjit tvpes, The main predate * f the land is cocuanut
oat of which oil and other food-stuff s are extracted and
exports In large 4: anti ties.

In- the evenings and mornings visitors used to come to
As rvtrr-iitM ?re and have talks with him. They would put
him qmvdim:* on religious subjects and he would, drawing
upon. Ms experiences, attempt to elucidate them. High
Government officials, vakils and professors would also give
Mm the j€>y of their society. The neighbourhood in which
he lived was of Christians whose fowls and goats that
uandered around had free access to the house. He would,
feed them with plantains and grains which lie received as
present* from, the visitors. The pregnant hens would lay
their eggs on his redding at day-time, believing that they
vroiiln M safe there. They dearly exhibited, an anxiety
to preserve and 'protect them from, their marauding
masters who would ’deprive them of their offspring still
in the eg g. ■

Bat the sons of these masters come to the house in
search of eggs and would carry them off. ■ due ■ day ' a poor
hen missed her egg from the bedding of Ram&as on which
. she tad laid It. Bamdas at the time was sitting outside in
th# vem&dak He was alone. The hen directly came to Mm
with questioning looks and cried “Eo-Eo-Ko” — meaning :
**Wismi became of my egg that I laid on ymr bed

“Moltor; what mm Brad** do?'1 Ramdas replied. “The

L-? *1’ y‘ 3;r blisters .reiv iiiu ta av * ..a; ; ,.u «

vuvr ahser. .e.“

The suit >:• it would repeat Ixsvli again in, .i-iu .
When Ram las was * »ne iu mine ft e dug ana t d Vul *

seme t>i:s. two Christian pidre> came T set* him. Fa. i in,
Ramlas* friendly Interet ar&e with tl . mi mils they r t k-
..f the furious Saint Frauds < -f Assisi win ^ IltV, th^r
was similar :<* the fee which Em las le*.

The Lord, through the friends it ErnukM.iZi:. wilAd that
Ram las should write this narrative In c* -utiumtiou nf the
first eel “In truest nf diuh He was pr-ivhied nel ti. the
necessary writing materials. Rimdis e mrnent*e 4 t ’-it
down m paper the story of his life, ^at gave h ip it ter
inditing a few pages. He had then, at the outset, Rite 1 down
the main paints of the narrative on a scrap hook, ano
these notes, which were preserved, are utilized now lV
reference.

Here Ramdas was again joined by the raja yogi who

had Instructed him in the practice of prana yarn. Am it

the visitors was a prominent Maiayalee vakil, Narayaxu
Me non, who took it Into Ms head to adopt sannyas. He als-
received initiation into the practice of breath-eontr d. a no
the raja yogi began to deride at all other methods of con¬
centration. Ramdas was holding up the repetition of (hAT
Name as the easiest and best path to reach Gi id, while the
raja yogi openly condemned this method anti spoke of it
disparagingly to the visitors on whom Ramdas was im¬
pressing its importance. There was a clash. The visitors
were perplexed and Ramdas was at Ms wit's end and sub¬
mitted to the will of God* and God solved the problem m
His own inscrutable manner. The raja yogi was residing hi
Ernaknlam for a pretty long time, even before Ramdas
visited the place, and he had freely and indiscriminately
instructed many people In this practice, with the result
that it worked a good deal of harm among them, and there
was a rush of these poor unlettered folk to this house,

■■ it

had heard, the yogi slaved. They complained
f i h>i *t palpt.iivii. * <ugh, loss <..£ memory, wasting disease
and wbi: i;rt! This storm cooled down the ardour of the
y#3|ci sopped vrriug his pet method and also giving

:r>~r ;.tl» r.« U.itMg i*> pranayama.

ik Qualities of a Sadhu

Ak .r this xirne another sannyasi turned up. He
me non se, and seeing some plantains in a
OT i ‘tird Moned himself to them, and then coming to
Lainsias, sak:

“I tv ant a hath; get me some hot water reaay. at oneem
X«'tv ih?re was no arrangement in the house for heating
v%4ter, ELmdas and the yogi used to have cold baths,
nanmas made him aware of the situation.

3t ester ses,"‘ he ghente*!, “hot water, quick. 1 have
:;rr 11* j ram tor several days. Yon see, I insist on having it
here ami now."

There was an eat then water-pot. The yogi quietly
tavtitited it on three stones which he fetched from the com-
P* iti iiii , and with dry eocoannt branches lit a fire and the
water was heated. Ramdas and the yogi then gave Mm a
lath. The yogi washed his dirty clothes. The whole thing
was performed by both in the best of humour. After bath
ce commanded:

“Where is the meal? I am hungry."

The meals for Ramiias and the yogi used to come from'
the cat y at twelve midday. The time then was ten o’clock.
He was told about the time of meals. Ramdas was prepared
to forego his meal for the sannyasi for that day. So he asked
the friend to wait till the meals arrived,

cannot wait," lie said. “I am going om. I will try to
get food somewhere in the town." Saying this, he walked
away. At twelve the meals arrived. Ramdas proposed to
the yogi to wait for some time, as there was a chance of the
sannyasi turning up* They wafted for nearly half-an-honr

tui me sanuyas: did not pat in an appearum w yy> -3 w 7)-,p
suggested that they ittignt imisk ii> rcKaW $ t*at *w-
earlier might not wait fur th* ve^els tarv h urn anh; ad a* i
t aat the sadku migiiT nave prt cured it' i in to Mtv, r
ti.^y :<: »>k their food.

Jn?t after the meal was ever and to ve^eis ¥np
weaned. tne sannyasi entered the hi us* v it la hasty an* > eogw*
r'teye aim uireeny va nt i*> thu z* <. n u ' *?:**-* th,juio.wr wl>
orved, ami there fc* fwmd iwihiug wit a m w nmtJiidog
afor- dinner smell ».£ £o< » 1, at v, h:eh he si itf "

“Where is feud fur meh* he bawled out.

He gave -nek a furious stare at Rami las that if hr onM
swallow up Bamdas by his gaze he would certainly Ho
dene so that instant.

Fine fellows! — yon Lave eaten everything ami leit

nothing for me?*' lie spoke with withering se* ru.

Ion too shall have your meal, swam:, hzi since yon
out not come in time, yon will hate to wait another b&lf-
as-liour, Rannias replied. He then instructed the meal
carrier to run at once to a certain friend's kunse* and fetch
double meals. The obliging young man, in half-an-konr,
Iron glit a sufficiently large quantity of food, and the
hungry sannyasi had a satisfactory meal.

The sannyasi stayed for the day. That evening visitors
poured in as usual but, when they saw the saimyasi there,
they manifested uneasiness and anxiety. Two early visitors
spoke out their mind in Ms presence, and said;

This sannyasi is a great pest. Me comes to our houses
and worries our lives out of ns. He is not satisfied, will:
mere food. He also wants money. We pour people cannot
afford to meet Ms demands. Further he threatens to hurl
curses at ns. We do not set much value on Ms curses, but
Ms behaviour is quite intolerable. We would have dealt
with Mm In a drastic maimer, but we respect the colour of
the cloth he wears.* ’

3t»

244

IN THE VISION OF GOD

While this open indictment was made to his face the
sannyasi, with one leg resting in a lordly style on the other
and his right hand twisting one side of his moustache, was
smiling most approvingly as though he were, listening to
some glorious exploits of which he was the hero. Ramdas
then briefly spoke to him about the true qualities of asadhii.

If a sadhu were to remain for a long time at any
particular place, he must live outside the town and go to it
only to receive his bhiksha. He must never harass the
householders. He must cultivate patience and forgiveness.
He must never enter their houses without the permission of
the master of the house. He should not ask for money,
but be satisfied only with the food that is offered him. To
wish ill of anybody or heap curses on anyone is quite
contrary to the principles of a sadhu. When he wears the
sannyasi robes, he should never by his conduct disgrace the
cloth. The cloth stands for absolute renunciation. If he
finds himself unfit for it, he must never adopt it, or, if he
has taken to it through an error of judgement, he ought to
give it up as soon as he discovers the mistake, lest people
be deceived by his appearance.

“He must never frequent the bazaars. He must adhere
to his solitary abode and do the necessary sadhanas, or
enlighten those who go to him for spiritual help. If his
trust in the supreme Truth and his confidence in his own
desireless efforts are weak and, as a consequence, he can¬
not progress towards a life which is self-sufficient and in¬
dependent, he would do well to abandon the sadhu’s garb
and life and take to any honest profession for his living,
suited to his nature. To be a pest and burden to society is
to court evil for himself, besides being a nuisance to those
who come in contact with him.”

The sannyasi listened with eagerness and concentration
to Ramdas1 speech, a smile playing about his lips-
In the night the sannyasi was given a cloth to cover
himself. Early next morning, as he got up from the mat on

ERNAKULAM

245

which he was lying, he said that he was leaving Ernakulam
that day, and taking the cloth with him left the place and
did not come again.

(iii) Your body is His expression

Nowt Ramcharandas, who was for some time roaming
in some villages of South Kanara, thought of travelling to¬
wards Northern India. As he desired to see Ramdas before
finally leaving the south, one day, he suddenly^ turned up at
the retreat. Ramdas was happy to see him.

In the course of conversation with him Ramdas spoke
to him of the divine vision :

"God-vision is nothing but to realise and feel His
presence within yourself and everywhere about yon;
because God is an all-pervading spirit, permeating the
entire universe. The manifested worlds are not different
from Him, since they are but His own expression in terms
of name and form.”

But the boy was not impressed at this presentation of
Truth, and he said in a tone of utter dissatisfaction :

Swamiji, I would have nothing of your nirgnna or
impersonal aspect of God. I want to behold Him as saguna.
I crave for the darshan of the Ram-panchayatan, i. e. as
Rama, Sita, Lakshman, Bharat and Hanuman. You are
always harping on the same tune— His formless aspect.”

Ramdas smiled and replied :

“The saguna you are after is an image of your own
mind and it cannot satisfy you. You ought to rise beyond
all forms of sight and mind. The true saguna or body of
the Lord is the universe itself in which He is immanent
and by His power He is causing, in this manifestation, birth,
growth, and dissolution of all beings and things. He is also
transcendent as pure spirit. Your body is one of His
expressions. Your activity has its inception in the infinite
power of God. Don’t he deluded by a desire to behold
things which are conditioned and momentary — mere

246

IN THE VISION OF GOD

phantoms of your mind. Have the true longing to realise
your immortal nature and your union with the omnipotent
and omnipresent God, who is the supreme Lord of the
universe. Purify your mind and heart by proper discipline
and entitle yourself to this glorious vision, and attain
perfect freedom and eternal bliss.1’

Ramcharandas remained silent. A short time after this
he took leave of Ramdas.

CHAPTER XXVI

ERNAKULAM — ALLEPPE Y

(i) What do you make of it?

A humorous and instructive story in the life of a high
official of Ernakulam may be cited here. The incident was
related by the official himself who was a sincere and pious
soul. He narrates:

“I am earning a sufficiently large salary for the upkeep
of my family, but cupidity is one of the greatest failings
to which human nature is subjected. Craving for wealth is
an insatiable fire. The more you feed the fire the more
furious it grows. My wife is a devout soul. She would
always be praying to the Almighty to bestow on me a
higher post than I now hold so that I might draw a larger
salary. But her appeals remained unheeded. So one day
she proposed to perform a special propitiation of the god¬
dess of wealth in order to induce Her to yield her favour.
She got a clay image of the Devi made and installed it in
the room in which the family deity was worshipped. When
I asked her for the reason, she said that she intended to
worship the new image with a view to my being granted
promotion. She added that she had warned the goddess
that if she did not fulfil her wish in a month’s time she
would abandon her worship. A month’s time and notice
for the poor goddess !

“Worship went on from day to day with great
assiduity and offerings of choice prasadam. I was not parti¬
cular about the number of days she performed the 'worship.
One day I found the place empty. The image was not
there. I called my wife and questioned her about the
disappearance of the goddess.

“ 4I have done with her,’ she replied with a look of
disgust. ‘I did all I could to please her but she has not

248

IN THE VISION OF GOD

granted my prayer. The month has passed away and no
sign of your promotion. I have thrown her out.1

"‘Later, I discovered the rejected image lying piteously
in a heap of rubbish, in a pond, at the back of the house !
Wonderful indeed is her bhakti ! What do you make of it?”
The listeners broke out into a loud laughter.

The raja yogi was growing cooler everyday, because
more sufferers from the effects of the pranayama practice
poured in. Ramdas was consulted in the matter by these
people and he advised them point-blank to put a stop to
the practice altogether. About the same time he received
complaints on the same subject from Bangalore and South
Kanara where this practice had been wddely disseminated
by other yogis of the same ilk. Ramdas could not remain
unconcerned any longer. He was made to write a strong
article, which was published in newspapers, warning the
people neither to take up nor prosecute, if already adopted,
this practice, if they were not prepared to fulfil the other
conditions of the yoga, as it would otherwise cause incal¬
culable harm to them. Ramdas also spoke about the matter
to the raja yogi.

“You have observed, Raraji, what mischief this practice
of yours is causing to those who cannot observe the other
rules which necessarily go with the yoga discipline. So you
will do well in future not to initiate indiscriminately
everybody who comes to you without judging whether he
or she is fit for it or not.1’

Now about the vakil who was preparing for sannyas. He
broached the subject to Ramdas. The latter discouraged
him and said ;

“If you are so anxious to dedicate yourself entirely to
God, you may retire from public activity and have a small
kuti on your landed property and lead a life of contempla¬
tion and meditation of G-od. Don’t think you can attain
God merely by donning the orange robe.”

ERNAKULAM-ALLEPPEY

249

He replied that he had once for all decided upon taking
sannyas, and that he was determined about it.

“God’s will be done,” Ramdas submitted.

He was an elderly man of means having a family. One
night he came with a set of ochre-coloured cloths and said
to Ramdas :

“Swamiji, I have made all arrangements for the main¬
tenance of my family and have made over all the rights of
my property to the proper persons. I am free. Tomorrow I
will leave Ernakulam. I wish to travel from place to place
without funds as you did during your first year’s itinerant
life, as chronicled in your book ‘In Quest of God’.”

Next day he left Ernakulam. The raja yogi accompanied
the vakil— an opportunity which he could not miss of
getting ont of the unpleasant situation in which he found
himself. Ramdas learnt that the vakil had after a few
months’ wanderings returned to his professional work.
Now he is intimately associated with the activities of
Ananda shram.

Once again, the old malaria that had left Ramdas for a
few months made its appearance. Ramdas began to have
periodical attacks of fever.

Sanjivarao and his family were all love and kindness to
Ramdas. The Ram-mantram had so firmly captured
Sanjivarao that he would not forget it for a single moment.
This always happens when it once takes possession of the
mind. Even when you are busy with work, the mantram
would be unconsciously revolving in the depths of the
mind and automatically. Such was the case with him at
the time. He was experiencing the opening of the fountain
of joy and peace within him. This was all apparent from
his serene, radiant and blissful face.

News came to him that Ramdas’ daughter by the old
birth, Ramabai had been betrothed to Chandrashekarrao,
son of Ramdas’ sister, and that the marriage was to take
place in a short time in Kasaragod.

250

IN THE VISION OF GOD

(ii) A Christian Sadhu

Mark Sanjivarao was Ramdas’ cousin 'by the old birth.
From early boyhood he and Ramdas were great chums.
When he was still young, he renounced the Hindu faith
and embraced Christianity. The great Christ, as a supreme
ideal, fascinated and captured him, ’and as an earnest seeker
of the everlasting life, i. e. the kingdom of God, he be¬
came Christ’s disciple. The friendship between him and
Ramdas continued Vnhampered. Ramdas admired his
courage in taking a step which threw him into odium and
made him an object of ridicule from the Hindu public. He
bore the cross of persecution calmly because he had the
courage of his convictions. He associated with pure and
saintly souls amongst the Christian missionaries and
imbibed from them the spirit of a dedicated life.

Ramdas’ new birth and purified vision had brought
about a momentous change in his life. On his return after
a year’s absence from South Kanara, Mark Sanjivarao paid
a visit to him, and Ramdas felt great joy on seeing him.
Now his love for Ramdas had increased a hundredfold. He
was instrumental in bringing Ramdas in close touch with
the sublime teachings of Christ in the New Testament,
Ramdas had no predilection for any particular creed or
religion. He held in the highest veneration the founders
of all the great religions of the world— Sri Krishna, Jesus
Christ, Buddha and Muhammad. Now Ramdas knows that
these great ones are the torch-bearers of Truth who show to
the deluded souls the path to the supreme Reality, a
Reality which is revealed as these torch-bearers.

Mark Sanjivarao was a preacher of the Christ’s Gospel
and his sphere of work covered an extensive field. He came
to Ernakulam on his way to Alleppey and Kottayam in the
Travancore State. He paid a visit to Ramdas in his retreat
and proposed to take him to these places. Ramdas at once
fell in with the idea. They started and reached Alleppey in
due time. Here they were put. up in a commodious building

Ram das

ERN AKUL AM — ALLEPPEY

251

called the Christian Institute. In the Institute, Ramdas
came in touch with two self-sacrificing Christians, sadhn
Mathai, an elderly man, dressed in ochre-coloured robes,
and Thomas, a young man. Both of them showed great love
for Ramdas. Thomas was quiet in his way whereas Mathai
was not ; he set about hammering into Ramdas Christ's
teachings as the only true revelation of God. He worked at
the proselytism in season and out of season with all the
ardour of a Christian missionary. Ramdas told him
finally:

“God has given Ramdas’ head a permanent shape. You
may hammer on as much as you like but you cannot
change its shape into what you wish it to be! 11

Mark Sanjivarao, who was watching, burst into roars
of laughter. He would ask Ramdas humorously:

“ Has Mathai been able to change the shape of your
head?”

“Mathai cannot perform the impossible. Ramdas’ head
is cast in such a mould that a permanent shape has already
been given to it,” Ramdas would reply. And they would
laugh. Whenever Mathai approached, Ramdas would
remark: “The hammer has come.” At last Mathai gave up
his futile task and Ramdas concluded that the hammer
had broken!

Those were jolly days that Ramdas spent in the Insti¬
tute. In the spacious upstair rooms of the building, Ramdas
freely frisked, danced, jumped, and ran about like a
playful kick Sanjivarao remembered Ramdas’ oft-repeated
expression, ‘wild joy’.

Sanjivarao delivered in the Institute two sermons on
“Why I became the disciple of Christ.” After a fewr days’
stay, Ramdas with Mark Sanjivarao and Thomas pro¬
ceeded to Kottayam. On the day he reached the place,
he had an attack of malaria. He was accommodated in the
house of a pious Christian who was all hospitality and
kindness. The fever continued only for one night.

252

IN THE VISION OF GOD

The following clay a lecture by Sanjivarao was
announced to the public. The local Y. M. C. A. building
was the appointed place for its delivery, a resident
missionary was in the chair. There was a crowded audience
Next morning, Ramdas, of course in the company of
Sanjivarao, visited the Christian High School. The Princi¬
pal, clad in khadi, offered Ramdas a glad welcome and
arranged for a speech to the students by Ramdas. The latter
spoke in English on “God is Love” as revealed in the
teachings of Jesus Christ for half-an-hour. The Principal
interpreted the same in Malayalam to the assembled
‘students.

In the evening there was another lecture by Sanjiva¬
rao at the Y. M. C. A. At the pressure of the friends,
Ramdas spoke for about fifteen minutes before the regular
speaker took the platform. Ramdas dealt with the unity of
religions and pointed out that in their teachings all
the great incarnations of the world of different ages
perfectly agreed. Next followed the speech of Sanjivarao.
This time there was no president. The president was
God Almighty who was seated in the hearts of the speakers
and the audience themselves.

After a couple of days they returned to Ernakulam.
Now Ramdas got the idea of visiting the ensuing Kumblia-
mela of Hardwar. The prospect of seeing the Himalayas
again made him quite enthusiastic. But before proceeding
towards the north, he left Ernakulam with the intention
of paying a visit to Kanara.

CHAPTER XXVII

KAS ARAGOD - SWARGASHRAM

(i) Ramdas beholds Rama and Sita

When Ramdas arrived, at Kasaragotf, he came to know
that Ramabars marriage was to be performed in a week's
time. Anandrao, -who was extremely kind to Ramdas in
every way, had undertaken to have the celebration at his
house. Ramdas stayed for the time being in the small
room of his office. The preparations of the marriage went
on. On the appointed day the house and the panda! were
quite fall of visitors. Ramdas was, all through the per¬
formance, an unconcerned witness of the wedding ceremony.
He utilized his time in playing with the children. Once,
when the bride and bridegroom wfere seated in the decorated
mandapam, Ramdas was questioned as to who they were,
and he made the ready reply:

‘"Ramdas beholds Rama and Sita in the pair.”

The outstanding feature of the ceremony was the feed¬
ing of the poor at the close of it. Nearly three to four
hundred people were provided with a sumptuous feast
Anandrao and his wife conducted the celebration. A few
days later, Ramdas left Kasaragod for Mangalore where he
spent- a few’ days. Here again he met Mark Sanjivarao
with whom he read some religious books at his rooms
in Balmatta. Sanjivarao also introduced Ramdas to a
Christian missionary couple. He took a great interest in
presenting Ramdas to the Christian world.

Krishnarao, father of M. Bha vanish anker rao, who was
then in Mangalore, came to Ramdas and proposed to
escort him to Bangalore. They travelled by motor- bus via
Mercara. One evening they found themselves in that hilly
tract. There was a drizzle. Ramdas wTas made to sit in the
motor-agent’s tiny office. Where to spend the night? The
question was sorely troubling Krishnarao, as he washed to

254

IN THE VISION OF GOD

find for Ramdas proper accommodation for the night. Rut
God had provided against every contingency. When dusk
was approaching, a man whom Ramdas had never seen
before, coming to him fell at his feet and said :

“Swamiji, it will give me no small delight if you will
be pleased to grace my house. I had been so keenly longing
to have your darshan and God has granted me this blessed
opportunity. Pray do come with me.”

Ramdas agreeing, the friend took him to his storied
house. His family members were away and he was alone
with a servant. He made Ramdas sit on a deerskin asan
and introduced himself as thus :

“Swamiji, my name is Madhav Kamath. I have read
your book, ‘In Quest of God’ and have seen your picture
in it. From the likeness you bear to the photograph I
saw in the book, I could recognise you at once. Ever
since I perused this book I was intensely desiring to
see you. God heard my prayer and has sent you here for
my sake.”

As he spoke his throat grew husky with emotion and
from his large eyes poured a stream of tears. He embraced
Ramdas repeatedly in a state of ecstasy. He asked Ramdas
to place his hand on his head which Ramdas did, and
Madhav Kamath rolled on the floor in a trance-like condi¬
tion. They went on talking till late in the night. He
showered torrents of love and kindness on Ramdas. God
in His own inscrutable ways looks after Ramdas with all
tenderness and care.

Next day Ramdas started with Krishnarao. At
Bangalore Ramdas was welcomed by Bhavanishankerrao,
Bitabai and others of his household with great joy. Ramdas
spent a few days here. Bhavanishankerrao, who was also
eager to attend the Kumbhamela, accompanied him. In due
time they reached Bombay and were received at the station
by Sanjivarao who escorted them to his house. Sanjivarao
and his wdfe were as overflowing with love as ever. Ramdas

KAS AR AGOD — SW ARGASHR AM

255

stayed with them for about three days and then, with
Bhavanishankerrao, he journeyed towards Jhansi.

In Jhansi they resided in the same Bam mandir which
he had occupied on previous occasions. All the old friends
crowded into the mandir to see Bamdas. Bamkinkar found
great happiness in serving the guests. Bamdas also met
Bamcharandas who was awaiting his arrival in Jhansi.

The one prominent feature of his stay in Jhansi on this
occasion was that he ate food from the same plate with
friends drawn from different castes. Even brahmins joined
them in the promiscuous dinner. Bamkinkar, a brahman
by caste, at first mildly resented the onslaught on the age¬
long custom, but in the end he yielded on account of his
high esteem, and love for Bamdas.

After a short stay in Jhansi, Bamdas with Bhavani¬
shankerrao and Bamcharandas departed for Hard war.
Hardwar is at the foot of the Himalayas, a noted place of
pilgrimage for Hindus. Here, once in twelve years, a
mammoth gathering is held to commemorate the occasion
of the devas drinking the nectar procured from the churn¬
ing of the ocean. The festival is called “Kumbhamela.”

The party stopped at Hardwar for an hour or there¬
abouts and then directed their steps upwards towards
Bishikesh which lay at a distance of about fourteen miles
from Hardwar. They travelled on foot. In the evening
they reached the banks of the Ganges in Bishikesh.
Crossing the river, where it was shallow, they came upon a
vast sand bed which Bamdas selected as the most suitable
place for their night halt. It was at the edge of a range of
majestic heaven-ldssing mountains. As night approached
cold winds swept over the sand bed on which they had
camped. There was a fallen tree close by. A fire was lit by
setting fire to a dry branch of this tree.

The wind developed into a gale which blew furiously,
carrying with it loose sand from the sufarce of the river bed.
The situation became quite ticklish, and Bamdas laughed

256

IN THE VISION OF GOD

with unusual glee, at the ineffectual efforts of the party to
cover themselves with blankets against the sand-storm.
The night passed without a wink of sleep. When the day
dawned the devil of the storm was laid. The morning-
presented a calm and bewitching sight. The t wilight spread
its enchanting glow on the tall hills full of vegetation.
Stillness and serenity reigned everywhere and the soft
bracing breeze played on the scene which had assumed a
menacing and troubled aspect the previous night.

At midday they ate meals procured from the annak-
shetras of the place, and towards evening they crossed the
river and reached Swargashram. On the left bank of the
river Ram das observed a neat building going by the name
of ‘Ramashram.1 The ashram was built in memory of the
great and renowned Swami Rama Tirtha. Another time
Ramdas had an opportunity to enter this ashram. A portion
of it was then used as a Post office and the rooms inside
were filled with book-cases containing a vast collection
of religious literature in Sanskrit, English and other
languages.

(ii) The boy gets his monkey up

Swargashram is an extensive garden at the base of the
Nilkant hill, close to the banks of the Ganges which is
running down at its front. In this garden, in three rows,
are situated about two hundred kutis or tiny single and
double room structures at twenty yards from one another.
These are intended for the occupation of sadhus. There is
also an annakshetra in the compound for supplying the
sadhus with food twice a day.

The kutis were all full. There was no vacant kuti for
their occupation. They at first settled themselves below a
tree and decided upon spending the night there. But a
kind Bengali sannyasi managed to procure for them a
double knti by a mutual arrangement with its then occu¬
pant. So they shifted to the kuti.

KASARAGOD— SWARGASHRAM

257

There were yet ten or twelve clays for the Kumbhamela
celebration at Hardwar. Sad bus and pilgrims had com¬
menced to pom* in, in large numbers, from all parts of
India. Ramclas lived with the friends in the kuti for a
couple- of days. They obtained their food from the
annakshetra. The food was shared by the three together
from the same plate or leaf just as the Muhammadans do.
One day Bha vanish ankerrao and Ramdas finished their
meal curlier than usual, and Ramcharandas was still busy
munching the select bits of roties, quite in a leisurely
fashion. A poor sweeper at the door of the kuti was
anxiously waiting for the remains of the food, because the
food the three got was more than they could eat. Seeing
the eager and hungry look on the face of the sweeper,
Ramdas said to Ramcharandas :

“Ram, that poor man must be very hungry; give him
some roties. There will be anyhow a surplus left.1’

Ramcharandas went on eating without heeding Ramdas*
words. Ramdas again repeated his suggestion. Still the boy
gave no heed. For the third time Ramdas repeated his
request. Now the boy was roused to anger. He looked at
Ramdas for a few seconds with a steady glare, his eyes
red with anger, and he growled :

“What ! you would not allo w me to eat in peace ? What
is the sense of your bothering me like this ?”

At this outburst Ramdas could not resist exploding
into laughter, whereas the boy unconcernedly went on
cramming down roti after roti.

One day Ram willed that Ramdas should visit Vasisht-
ashram. Ramdas proposed to go there alone. Rut
Ramcharandas and Bhavanishankerrao insisted upon
accompanying him. So the trio started together one early
morning. The route to the ashram had been described to
them by many sadhus, who were consulted on the subject,
as extremely perilous, and none of them could tell
where exactly it was. Crossing the river Granges by boat—

258

IN THE VISION OF GOD

the suspension' bridge having broken down during the
floods-they came to the other side, i. e. the left bank of
the river. Here they refreshed themselves with a cup of
milk at the milk-vendor’s. Rameharandag carried with him
a jholi or arm-bag containing some food- stuffs and vessels.

CHAPTER XXVIII

HIMALAYAS- VASISHTASHRAM

(i) Upon the precipitous rock

Now, they set out on the journey, trusting solely to
divine guidance. At first a shopman pointed out the
direction they had to take. They passed through several
fields and then waded past the thick growth of a jungle*
As they emerged from it they came upon the bank of the
Ganges. Here they met a cultivator who directed them to
proceed along the river bank. At the same time, he also
warned them that there was no beaten track to Yasisht-
ashram and that, without a guide who knew the route, it
would not be possible for them to reach the place. The
distance to be covered was over twenty miles. God was their
guide. They went forward.

The bank of the Ganges was strewn with big boulders,
and they had to pass over these stones by jumping from one
to another. They trod on thus for about three miles,
when they came face to face with a sloping projection of a
hill or headland at the edge of the river. Bo, here, further
progress was cut off. They had then to climb the mountain
to their left and pass through a labyrinth of trees, shrubs
and creepers for about a mile. Then after a short descent
they came again in sight of the river bank. While journey¬
ing over the mountain, they had to traverse through a tract
called Brahmapuri which they did not notice at the time.
On the banks they continued their journey again skipping
from boulder to boulder. They went on like this for about
two miles.

Here an accident happened which partly disabled
Bhavani shankerrao. The jumping feat sprained his ankle.
So he began to slow down. Ramcharandas kept him
company, whereas Ram das was running in advance. Ramdas
stopped at a spot where further progress was again cut off.

33**

260

IN THE VISION OF GOD

as in the last instance. But the promontory this time was
not a slope. It was an upright precipitous rock with slight
ridges on the flat surface, facing the river. The mountain
forming this rock was shooting straight up to a great height;
so there was no means of climbing it sideways. The only
path was to crawl along the brink of the rock, trusting
hands and feet on the uneven furrows upon the vertical
surface of the menacing cliff. Down beloAv was 'rushing* in
high current of the Ganges. A slight slip from the rock
meant a fall into the foaming eddies of the river. : '

This was the situation that confronted him. After
waiting for about half-an-hour, he was joined by the two
friends. The condition of Bhavanishankerrao’s foot was
bad, and he was suffering from great pain. They discovered
the danger and difficulty in the way of further progress.
Raihcharandas suggested that the only alternative left was
to return, and Bhavanishankerrao gave his silent vote ih
favour of the proposal. But Ramdas had to obey the’ will
of Ram which was that he should brave the perilous
path. He told the friends of this decision. Ram-
charandas was against it and declared that it was sheer
madness to venture upon an inaccessible path. Ramdas had
no argument to offer. He only replied that the inner call
of Ram was insistent and he must obey it, madness or no
madness.

While Ramcliarandas was still expostulating, three
mountaineers, two men and one woman, were seen creep¬
ing along the same precipice towards them, coming from the
opposite direction. After they had crossed over, Ramdas
started up and was about to proceed towards the fascinating
rock, when the mountaineers shouted:

“Beware, don’t attempt the feat because we could do it.
We are hill-people trained to such climbing from our child1
hood. Your case is different. You run a grave risk. Be
advised. Don’t, for God’s lsake, be fool-hardy and throw
away life.” ■ • : " v v “ -V; ■ * * * ■ ■'

HIMALAYAS- VASISHTASHRAM

261

“Swamiji,” Ramcharandas spoke again, “what the man
gays is perfectly right; do please give up the idea.”

Ramdas, feeling amused by this talk, coolly replied.
“Well Ram, did you not observe that the feat was success¬
fully accomplished by a woman while God has made us men
and we hesitate ?”

At this pointed remark Ramcbarandas flared up. His
mettle was roused and the boy retorted: “You know, for
myself I don’t mind casting my lot with you, but what of
bhavanishankerrao? You are aware that as his foot is not
all right he cannot make the venture.”

Ramdas was adamant. He was urged on from within.
He could not withstand the stern command. He rushed
to the precipice. His nimble body mounted the rock. His
Angers held on to the slits on the rock; his toes rested on
the cracks, his breath suspended he crept on and on — a tense
ten minutes1 job and he was on the other side, at the top.
He could see the two friends sitting on the sands on the
opposite side. He now wildly beckoned them to follow him.
Ramcharandas suddenly disappeared from his view. He was
making the attempt — ten minutes, and Ramcharandas was
beside him. But Bhavanishankerrao wTas still where he was
sitting. Surely he too would have come up had his foot
been sound. Now Ramdas realised the situation. To leave
Bhavanishankerrao alone, maimed as he was, and that too
half-way in a strange place, was not proper. He was unused
to such adventures.

Now, turning to Ramcharandas, Ramdas said: “Ram,
Bhavanishankerrao cannot be left behind alone with a
sprained foot. You ought to return to him and escort him
hack to Swargasbram. As for Ramdas, there is no retracing;
he must proceed in search of Vasishtasbram. It depends
upon Ram if you will ever see him again. He is going
to lose himself in the bewildering maze of the Himalayan
hills and forests.

Ramcharandas had to retreat. He joined his companion

262

IN THE VISION OF GOD

on the other side and both together started back to Swar-
gashram. Ramdas was now alone. It must always be under¬
stood that Ram ever kept him company. He ran on,
dancing on the banks of the Ganges. He rounded a curve
of the bank and rushed on for about lialf-a-mile only to
meet again another headland. He looked aloft and dis¬
covered about fifty feet up-hill a hollow— a wide gaping
cavity in the hill. To cross the hill at the sharp edge of the
river was out of the question. He now ascended the slope
on all fours, and creeping up like a mouse came to the
hollow. It was a shallow cave. On entering it he found
that he could just stand erect in it. In the interior at its
roof was a huge honeycomb. He found thousands of bees
humming around their picturesque abode. The sweet music
of their buzz filled the cave. He listened to it for a time in
rapture. Emerging, he looked at the prospect. The giant
rock to be traversed in front was very smooth and slippery.
It extended over a hundred yards. What was to be done?
Ramdas spoke:

“Ram, now it seems to be Thy will that Ramdas should
not visit Yasishtashram, although it was by Thy will he
started on this adventure. What does it matter to
Ramdas if he should not? He will return by the way
he came.”

He felt no sense of disappointment. He climbed down
to the bank of the Ganges, and turning back kept running
close to the water-side. He had not gone fifty yards when he
came upon a sight which arrested his further progress.
A human skeleton was lying before him at the edge of
the waters. From its size it appreared to be of a boy, still
in his teeus. It was a fresh skeleton and the natural gloss
was still on the bones. Except for a few patches of skin
and hair on its skull, the rest of it was clean stripped off
all flesh.

Hitherto silent, Ram now addressed Ramdas:

Ramdas, do you see the skeleton— mere inert mass of

HIMALAYAS— VASISHTASHRAM

263

bones? Your body too is made of the same stuff and a similar
fate awaits it. The body is a transient, perishable thing.
You have no reason whatever to be proud of it. The only
purpose for which it is granted to you is to utilise it for My
service, until it falls off and is reduced to the same
condition as this worthless skeleton.”

Ramdas took the lesson. Ram is the greatest teacher of
the world. As occasions require He would assume any part
he chooses. He is a consummate actor and a master of
all arts.

(ii) You are in the Hands of God

Now Ramdas further retraced his steps and neared the
precipitous rock where he had separated from the two
friends. As he was making for it, a voice called him from
the river-side. He halted and saw two mountaineers
(certainly, it was Ram in those forms) filling their pitchers
with water at the river. One of them came towards him
and enquired whither he was going. Ramdas told him that
he wanted to visit Vasishtashram, but since Ram had
not shown him the way he was returning. Ram’s ways
are wonderful !

The man said: “Vasishtashram is still far away. There
is no path by the bank of the river. You have to climb
the tall mountain in front. Thereon you see a foot-path in
the midst of the jungle. You must take it. On reaching the
top, you should descend to the other side where you will
observe from a distance the dome of a mandir. Taking it as
your mark, you should proceed towards it, and you will
reach. Shivapuri, a small village in which the temple stands.”

He pointed again to the Yoot- track ; a thin streak of it
could be seen on the high mountain. Ramdas at once ran
on to it. Up and up he climbed. It was a steep ascent, but
Ramdas did not stop even to take breath. The divine power
in him had gifted him with marvellous agility and unusual
endurance. An hour’s walk brought him to the sumnift

264

IN THE VISION OF GOD

wherefrom he could observe the dome of the mandir
referred to by the mountaineer. Here commenced the
descent. It must be noted that the mountain was covered
with a dense forest. On occasions he had to wriggle through
the mazy growth of shrubs and trees. He ran down the
incline at full speed. At the bottom he met again the wel¬
come river. He drank to his fill its nectar-like water, and
proceeded to Shivapuri which was now close by.

Ramdas found in the village, besides the temple, only
about five or six huts of cultivators. One of the cultivators,
seeing him, invited him to his hut. Ramdas entered and sat
on a mat spread out for him. He beheld a bonny baby
playing near a grinding stone. He got the baby at once on
his lap and began to fondle and laugh with it. The cultiva¬
tor and his wife were tenderly watching him as though a
new child had come to them to play with theirs. Now he
told them that he was on his way to Vasisbtashram. Both
of them gazed at him with wonder. He was not only alone
but had nothing with him except his long coat of khacldar,
a cheap sweater as underwear (which he handed to the
cultivator friend before leaving the place) and a piece of
blanket.

“Look here, sadhuji,” the cultivator said, “it is getting
dark (it was then about half-past-six, evening, when Ramdas
reached the village) ; you may occupy the temple for the
night. My wife will send you some khiehadi. As for your
trip to Vasishtashram I do not know what to tell you.
There is no proper route to it, and without a guide you
cannot dream of reaching it. I know people of your sort
cannot be persuaded to give up the venture. So I would
tell you this much. Go along the bank for about two miles
and you will see on the opposite side of the river a
projecting group of trees bending over the river. Mark
this spot. Just facing this clump of trees, on your side of
the hill, you will discover a footpath. Here, abandoning
the river bank, take to the footpath and climb up the hill.

HIMALAYAS- VASISHTASHRAM

265

Further, how shall. I instruct you ? You are in the hands of
God and He will see to it.”

With these words he accompanied Ramdas to the
mandir where he left him. In due course the khichadi
came. It tasted heavenly, for it was full of prem-love.

The interior of the temple was about seven feet square.
Its spire was high up in the air. The whole structure was
built on a raised stone platform. The doors were open. The
last streaks of light of the dying day entering the temple
displayed to Ramdas’ view a number of small brass images
of God on a low, wide stool, standing against the back wall
of. the temple. On the wall, over the images, on two pegs
was also hanging a coarse red Kashmir shawl. As evening
approached cold had set in. Ramdas spread the blanket he
had brought with him on the floor, and removing the temple
shawl covered himself with it and lay down. Indeed,
the divine Mother of the universe is ever watchful to
protect Her children. No sooner had Ramdas closed his
eyes than he heard somebody stepping into the temple.
Ramdas opened his eyes and sat up to find a man sitting
before him. In the dim light his features were not
visible.

‘‘I am the pujari of this temple,” he introduced
himself. He scrutinised Ramdas closely, then touched and
felt the shawl, and then looking at the pegs on the wall he
exclaimed :

“ Bo you have taken the shawl. It belongs to Thakurji.” —
meaning God.

Ramdas then put. him a simple question: 4‘ Can you
show Ramdas where your Thakurji is?”

At once he cried out: “I beg your pardon, blind fool
that I am. You are He, you are He. You have every right to
use it, maharaj.” Instantly, he was all kindness and love.
He further said: 44 May I get you something to eat? I have
food ready in my house. It will be no small joy for me to
feed you. Pray accept my humble fare.”

34-

266

IN THE VISION OF GOD

“Ramji," Ramdas replied, “Ramdas has already had
his meal. Thanks for your kindness. Yon are Ramji indeed.”
He then left Ramdas.

Ramdas, rising early next morning, left Shivapuri and
proceeded on his journey along the river bank. The sign
pointed out by the cultivator was missed. About three
miles’ tramp brought him to a spot where further journey
was cut off. He attempted a cliff, but had to give it up,
for it was too steep and had absolutely no supports. He
stopped and spoke to Ram :

“Ram, you are playing a funny game with Ramdas. Do
as you will. Ramdas returns. If he were asked why he did
not reach Yasishtashram, he would plainly say that you
fooled him and sent him back half-way.” It was all Ram’s
will — Ram’s play.

Once again, Ramdas retraced his steps and by about
nine o’clock reached again Shivapuri. He had no prompting
to go to the village and so continued his journey. He passed
the river-bank by the village but had not gone a few yards
when he met two mountaineers, forms of Ram-all forms
are His— coming towards him from the opposite direction
with two empty kerosene tins tied to their backs. They
were tall young men. They saluted him “Ram, Ram” and
questioned him as to where he was going and what he
was about. He explained to them his object of visiting
Yasishtashram, how it was thwarted and of his final retreat
to the plains.

Now one of them said: “Turn back again: we are
going with you, our way also lies towards Yasishtashram.
We can escort and guide you along.”

Ram, what a fast and loose player you are ! The friends
were quick trampers accustomed to hill climbing. So they
thought it would be as well to make Ramdas walk before
them so that he might not lag behind. But the power
of God was tingling in Ramdas ’ veins. He skipped,
danced and ran. The friends followed as best as they could.

HIMALAYAS— VASISHTASHRAM

267

Now began an ascent on the hills. Here again his speed
was as fast as ever. He was running up like a squirrel.
After covering some height he halted and looked back.
The two friends were still about forty or fifty yards
behind, tearing along in hot pursuit. They waved their
hands and hallooed him to stop. They came up to him
gasping for breath, and peering at him with a curious
twinkle in their eyes said :

“You are not an ordinary fellow. You well-nigh
knocked the wind out of us. No good to have you in front.
Henceforth you shall follow us.” At this, Ramdas could
not resist laughing, in which they heartily joined. So he
had to go behind them. The gallop was now reduced to a
trot, and when close to their back he would jump like an
India-rubber ball. The play of shakti in him was
irresistible.

At about one o’clock in the afternoon, the party reached
the summit of a high mountain where there was a long
narrow hut, peopled by cultivators and their cattle. The
sun was hot and so the friends proposed to have some rest
at this place. In a small outer hut Ramdas was asked to
sit on some hay which was spread on the floor. The friends
went inside the large hut and prepared, from the provisions
supplied by the hospitable dwellers of the hut, ‘meals
consisting of rice, vegetable curry and curds. When things
were ready he was asked to join them, and he had a
refreshing dinner. It was the fare of the gods of which he
partook there, so simple, clean and delicious. Altogether,
after an hour’s rest, he continued the journey with the two
friends again. Now the path was through brambles, heaps
of dry leaves and a network of trees and creepers. It was a
gradual descent and at about six o’clock the trio sighted
the river-bank again. One of them said : “We are now very
near to the Vasishta cave.”

“Where? Where?” cried Ramdas in irrepressible glee.
They came on the bank. “There,” pointed the finger

268

IN THE VISION OF GOD

of the friend towards the yawning month of the cave at
some distance* Now Ramdas could not resist; he rushed
in the direction like wind leaving the friends behind.
At the entrance of the cave he found standing a tall
thin sadhu, wearing only a kanpin. Ramdas had been
told by the friends, who guided him, that the cave was
occupied by a mahatma.

Directly he saw the sadhu, he ran towards him and
prostrated at his feet. The sadhu did not seem to like this
mode of salutation. He remonstrated by the gesture of his
hands. He entered the cave and Ramdas followed him. It
was a large and spacious cave about ten feet high and
fifteen feet wide and twenty feet long. As Ramdas stepped
in he observed at the left-hand corner a number of tins
arranged in a line. The floor was covered at the front by
two gnnny bags and by a wide, white quilt at the further
end which served as the sadhu’s seat. In the centre of the
cave there was a small fire-place or dhuni. At the mouth
of the cave, on the right, there was a neatly stacked pile of
firewood. Ramdas sat down on one of the gunny bags and
the sadhu occupied his seat. By this time the friends who
guided him also arrived. They remained for a few minutes
and then taking leave departed. Ram after all brought
His child to the ashram.

CHAPTER1 XXIX

YASISHT ASHRAM

(i) The cup of milk

Now the sadhu looked at Ramdas and asked : “What
brought yon here ?”

“Ram has brought Ramdas here to see the cave and also
for your darshan,” replied Ramdas.

“Have you had any food during the day ?” he enquired.

“Yes” said Ramdas, “the guides who escorted him
hither have been kind enough to feed him on the way.” 1

Now staring at Ramdas more closely, he asked :

“Is this all you have got about you ? Do you possess
any money ?”

“No, Ramdas has no command from Ram to carry
money with him,” answered Ramdas.

“In that case, you have come here to starve,” said the
sadhu deliberately. “Now listen,” he continued, “I shall
tell you how matters stand with me. lam neither a sadhu
nor a mahatma. I am a simple vaishya merchant. I occupy
this cave for three or four months in the year. It is not
possible to remain here during the rains when the river
swells and her water inundates the cave. The rest of the
year I spend in my native place, in the plains. There I
engage myself in some trade and collect profits amounting
to about two hundred rupees with which I come here.
I am not beholden to anybody for anything. I spend my
own money to meet my wants. For a month past I have
been living merely upon milk diet. I take daily not more
than three-quarter seer of milk which I procure from the
villages on the mountains.

“A man from the village brings me milk at noon every
day and I pay him down cash for it. Do you understand ?
If you would have any food you ought to climb up the hills
and get bhiksha from the villages. To go up and down for

270

IN THE VISION OF GOD

it will absorb most of the day, and at that rate it would not
be worth yonr while .-to stay here: So: I would advise yon
to leave this place as early as possible. What are your
plans? How long do you intend staying here?” he
questioned.

“Ramdas has no plans,” he replied. “He does not know
how long Ram wishes him to stop here. All depends upon
Him. As regards food, Ramdas is averse to taking solid
food at any place where he wants to devote all his time to
(rod, in wakefulness and meditation. Since God has granted
him the staying power, even on water for some days, he
would prefer not to climb the hill in search of food.”

The sadhu was roused by this reply. Intently gazing on
Ramdas,. he said derisively :

‘Enough of your gab. I have known many sadhu s of
your type who speak glibly of water-fast, but could not
observe it for a single day. None of your bragging to me.”
Ramdas could clearly see that Ram was at His old game
again. Well, you say,” he went on, “you would not take
solid food, that means yon are for liquids, eh !”

Quite so, water only or milk if Ram provides,” quietly
rejoined Ramdas.

The sadhu burst out: “Ah! there you are. Now the
cat is out of the bag.” Now bending himself towards
Ramdas and pointing his long fore-finger at him,, with
looks full of contempt and words tinged with sarcasm, he
spoke : “Have you come here to share a part of my daily
drink of milk and starve me to death; is that what
you mean?”

Ram, what a consummate actor you are ! As is the
master so is the servant. Ramdas, who learnf all this art at
your feet, can meet you on your own ground. The play was
now assuming a beautiful turn.

Ramdas coolly replied : “Ramji, it is far from Ramdas’
wish to, have any share of your milk. If Ram, who is ail
love,, provides, he would have milk, but, if He chpoges not

VASISKTASHRAM

271

to he will be content with mere water which can be had in
plenty from mother Ganga.”

“We shall see, we shall see,” he interrupted. “Now
for the night, which is fast approaching, I shall show yon
two caves, come out,” and he arose and went out, “yon may
occupy any one of them.”

He took Ramdas ont into the open and pointed out two
small caves, one to the left and the other to the right of the
big cave in which he lived. Ramdas selected the one to the
left. Tt was just sufficient for one to stay in and, moreover,
the floor was covered with a layer of hay. When Ramdas
got in he found the cold within was severe, as though all
the cold from outside had found its hiding place within the
cave at the approach of night.

“You may occupy it afterwards, come with me to my
cave. There is still light. We can sit together for awhile,”
he said, and Ramdas, accordingly, followed him to his
cave.

From one of his tins the sadhu took out some lumps of
sugar and dissolving them in a brass cup of water offered
the syrup to Ramdas. Ramdas drank the sweetened water.
Then he prepared a chilam of tobacco and ascertained if
Ramdas smoked. Ramdas said that he had no objection to
smoking when Ram supplied.

“You are a wonderful fellow,” he exclaimed, “you are
used to smoke, and still you don’t carry any smoke with
you!”

Ramdas explained that he was a slave only of Ram and
not of any habit. Then he drew in a few puffs at the chilam.
It was now getting quite dark. The sadhu had lit a small
earthen lamp poised on a wooden stand. Ramdas now stood
up and walked out of the cave to proceed to the small cave
he had decided upon occupying, when the sadhu stopped
him. saying:

“ Tonight you may stay with me. From tomorrow you
can live in the other cave.” * ,

272

IN THE VISION OF' GOD

Ram was kind indeed! Ramdas had really a great desire
to remain at least for a night in the big cave which is the
famous Vasishta cave. He returned and took his seat again
by the side of the sadhu. Thereafter there was no talk. H6
sat up for about two hours in silence and then, taking the
sadhu’s permission, laid himself down: All the night he
was half awake. The sadhu also never slept. He reclined
against a cushion and at short intervals he was busy smoking
his hookah, and was also now and again throwing a lump
of sugar into his mouth.

The night passed. At daybreak Ramdas rose and sat up,
but he felt no inducement to move. After some time, the
sadhu suddenly flared up and said in a harsh voice :

“ Get out, what are you doing here ? Go to your cave. I
wish to go into samadhi.’'

Ramdas quietly slipped out and directly entered the
small cave in which he remained unmoved for the whole
day. At about eleven o’clock noon, two men passed by the
cave carrying milk for the sadhu. Half-an-hour later, one
of them came to him with a cup of milk. He said that the
sadhu in the cave had requested Ramdas to accept it.
Ramdas now played his part as artfully as Ram played Hik
He refused to have the milk and asked the man to take it
back to the sadhu. Thereupon the sadhu came in person with
the milk-cup and approaching Ramdas pressed him to drink.

“ Maharaj,” Ramdas said, “excuse Ramdas. How can
you expect him to receive a share of your milk which is
just what you require for yourself for the day ? You may
remember how you warned him when you said: “ Have
you come here to share my daily drink of milk and starve
me to death ? ”

At this straight talk he winced and lowered his eyesv
but still he pressed again.

“I appeal to you, 11 he cried, <4I want you to take thi&
milk. I have mixed ample Gangajfs water in it. For me
there is a sufficient quantity left.”

VASISHTASHRAM

273

“ It is clear, Ram wills that Ramdas should live upon
water diet for some days, but since you are so insistent, in
the present instance, Ramdas accepts your milk on condition
that he should not be offered again, and even if you do, he
would not have it by any means.”

The sadhu excitedly said: “All right.1’ Ramdas drank
the milk.

(ii) The Vision of Christ

Till evening Ramdas stuck to the cave. When night was
drawing near, he found the sadhu popping in his head at the
mouth of the cave and shouting out:

“Would you like to come to me for a smoke ? ”

It was evident that he wished to have Ramdas’ company.
Ramdas accordingly followed him to his cave. He offered
Ramdas some puffs of his hookah and a cupful of sugar-
water. There was not much of talk. Before it became quite
dark, Ramdas left him and returned to his cave. The cold
in the cave at night was very intense. He covered himself
with the piece of blanket and sat up. About two or three
hours after midnight, he was prompted by Ram to go to
the sadhu for a live cinder. There were dried pieces of
timber lying about in front of the cave. He thought of
making a fire. In fact, he could bear the cold. Yet, why
this idea of a fire? Ram, you want some fun perhaps, else
why do you egg him on to this ? He crept out of the cave
in the darkness, came to the other cave and entering it
called out:

“Maharaj, will you kindly spare for Ramdas a bit of
fire? He wants to light up a fire in his cave.”

“Eh!” he snarled, “you can’t endure the cold and
you want fire. You are climbing down, my boy. Here take
it.”

Ramdas got a live cinder and returned to his cave.
While he was doing so, he heard the sadhu muttering

something in his own peculiar mocking tone, Ramdas could

274

IN THE VISION OF GOD

not help chuckling within himself: “Ram, you are a
downright joker.” The fire was lit, and he burnt all the
firewood he could scramble together in the dark.

Morning dawned. Ramdas walked out of the cave. The
morning light presented to him a most bewitching scene.
The river was flowing at a distance of about twenty yards
from the cave. A number of huge rocks were scattered over
the bank of the river. He got a perch upon one of these
rocks to view the enchanting scene before him.

From between a chain of tall, heaven-kissing mountains
the glistening waters of the Ganges were gushing down
past the caves. The mountains were clothed with dense
vegetation and it looked as if a multi-coloured carpet was
spread over them. Orange-liued clouds were slowly moving
in the sky, on a back-ground of pure blue. Stillness,
coolness and grey mist pervaded the whole atmosphere.
Ramdas1 soul thrilled with inexpressible delight. For a
while, all account of time, place and circumstance was
lost. No wonder, Vasishta selected this spot for his
ashram. To breathe that air is meditation itself. Your
entire being remains merged in the infinite existence of
God’s own being. You are simply intoxicated with eternal
peace and joy.

Except going up to the river twice or thrice a day for
drinks, Ramdas spent all his time on the rock. As night
was throwing her dark mantle on. the scene, he returned to
his cave. For the first night in the cave he had some sensation
of cold, though he could endure it. During the subsequent
nights he was entirely free from its effects. As usual, the
second night also passed in a half- wakeful and blissful
state. In the morning, again, he was found on the rock.
When the sun had risen high up. in the heavens, he observed
a hill-man standing before him.

He questioned: Is it true that you are bent upon
starving yourself to death?”

Ramdas had no reply to give. He only smiled. The man

V AS1SHT ASHRAM

275

gave Mm some half -ripe berries. They -were hard and yet,
for the sake of the love with which they were offered,
RpTnda-B pnt them into his mouth, chewed them a little and
then threw them away. Now the sadhu from the other
cave also came to the scene, and staring at Ramdas said:

“You have come here not for yoga but for atmaghata,
downright fool that you are !”

At this fresh fling, Ramdas’ risibility was again excited
and he burst into a hearty laugh.

Then Ramdas addressed him :

“0 Ram, having brought your child here you are
making him fast, and, on the top of it all, you are calling
him a fool. Well, do as you will.’’ *

Here Ramdas discovered the truth of the saying : “Man
is God playing the fool.” The sadhu was uncontrollable in
his rage. He could not speak more. He turned round and
went back to his cave. Another day passed. The sadhu was
careful thereafter to avoid Ramdas. Days were spent on the
rock, and nights in the cave. Thus passed three more days.

Now the memorable night. It was on the fifth day,
may be after midnight; the nights were pitch-dark.
Ramdas usually sat up the whole night in the cave. The
cave was suddenly lit up by a strange light. Ramdas
saw seated before him, on the floor about three or four feet
from him, the figure of a man. His face was dazzling with
a heavenly splendour. The features were fine, regular and
beautiful. There was a short, black, glossy beard and
moustache on the face. The lips were crimson red, reveal¬
ing milk-white, lustrous teeth. Soft shining black curls
flowed down his shoulders. He wore a long, dark, choco¬
late-coloured robe or gown with wide, loose sleeves. What
fascinated Ramdas were his eyes. They were scintillating
like twin stars. The rays they were emitting were filled
with, tenderness, love and compassion.

Bam ri ns gazed on them, charmed and delighted. It

struck him : “This is Jesus Christ”. There was another

35*

276

IN THE VISION OF GOD

beside- Mm, but Ramdas’ eyes were not for Mm, although he
was aware of his presence. He might be a disciple. Now
Christ’s lips moved. He was speaking. Ramdas listened,
but could not make out what he said. The tongue sounded
strange and unknown to him. For, perhaps, a minute he
spoke ; then the vision vanished, while the glow of light
remained in the cave for some minutes more. Ramdas was
completely immersed in ecstasy and only came to external
consciousness after broad daylight.

(hi) Selfishness— root of all Ignorance

Ram now made him understand that his stay at that
place was coming to a close. He had no thought of the
definite hour for starting. Until three o’clock he remained,
as usual, on the rock in the open air.

Ram within told him: “Five days’ fast has weakened
your body, and so you are not fit to travel back to
Swargashram. Go to the sadhu and request him to feed
you with roti and dal; then start.”

Ramdas directly went up to the sadhu in the cave. The
sadhu showed surprise at the sight of him. With eyes
dilated, he looked at him and shook his head questioningly.
Ramdas observed a marked change in him. His face was
pale, dry and careworn. His frequent ebullitions of anger
must have worked havoc with him.

Ramdas: Maharaj, Ram wills Ramdas should now take
leave of this place, but since his limbs are weak, owing to
the fast, he has come to beg of you to feed him with roti
and dal, so that he may gain sufficient strength for his
return journey.”

For a while the sadhu was perfectly silent — then a
smile beamed on his face. First, he mixed some sugar in
water, and making Ramdas drink it asked him to follow
him. He took Ramdas out and both walked to the foot of
a mountain, a furlong away. There, at a small stream of
water flowing down-hill, they found five sturdy mount-*

VASISHTASHRAM

277

ameers at work. They were turning wood on a lathe
contrivance by water-power-a crude wooden wheel re¬
volving on a long spindle, at the end of which was fixed
a round log of wood. With sharp edged tools they were
working at the wood, turning out beautifully-shaped
vessels. The sadhu approaching them said :

Look here, here is a sadhu who has been fasting for
five days ; he wants food. I have no food-stuffs with me.
Will one of you runup to your village on the hills and get
me victuals for one meal. Here is money for the purchase
of the things,” and he produced some coins.

They glanced at Ramdas and, turning to the sadhu, said:
“Out of the stock of wheat-flour, ghee and dal we have
with us, we can spare him for a meal, but we will not
accept any price for them.”

The sadhu remonstrated : “That will not do. You shall
accept the price of the things yon give. I wish to feed him
at my expense.”

So he persuaded them to take the price. They returned
to the cave with the articles. The sadhu was a quick and
neat hand at cooking, and, in less than half -an- hour, he
prepared four roties smeared with ghee and a curry of
green dal. When he was at this task, he chose to have a few
words with Ramdas.

“Nice fellow you are! These five days you have been
frying me as I am now frying these roties. Your fast has
created a flutter in all the villages over the hills, wherefrom
so many people brought milk and foodstuffs for you, while
you were sitting on that rock oblivious of everything. I
sent them all back, for I dared not go and tell you. You
denied me even the pleasure of feeding you with milk.”

Here Ramdas interrupted him: “What! Maharaj, why
shirk it? You have brought it about by your own words.”

At this he cried out impatiently: “You fling it at me
again and again I”

278

IN THE VISION OF GOD

Ramdas looked straight at him, and the sadhu cowered
beneath the gaze. Then Ramdas said :

“Maharaj, please listen. Ramdas is an humble servant
and an innocent child of God, and he came here by His will
alone. It is again He who prompted him to fast during
these days. Ramdas never expected you to feed him. From
the very first you thought of driving Ramdas away. You
tried to frighten him, but Ramdas could not be frightened.
You spoke harshly to him, but Ramdas could not be scared.
You denounced him, and yet Ramdas remained good-
humoured and calm. This is on one side. On the other, you
were extremely kind to him. You compelled him to drink
milk on the first day. You granted him the happy privilege
of staying for a night in your cave. You regaled him
with sweet drinks and tobacco, and gave him fire even
at dead of night. Your appearance shows, because of this
fast, you have been feeling anxious about Ramdas. Ramdas
knows that this is all Ram’s play. Kindness and harshness
are the same to him. He does not know what yoga or
atmaghata means. He is a simple believer in the all-power¬
ful Name of God. It is that Name that has brought Ramdas
face to face with Him.”

Here the sadhu broke in :

“That you do not know yoga, I cannot now believe. I
admit I made a mistake. I ought to have known better by
the colour of your cloth. I have a perfect dread of sannyasis.
Fasting is no good for you any longer. It brings you down
to tamoguna; otherwise you would not have talked as you
have done.”

Ramdas replied : “Ramdas does not know how any guna
works in him. He does everything by Ram’s will. Even
now he is talking by His will alone. Ramdas has neither
hatred nor love for anybody. Whereas he had been tutored
by Ram that selfishness is the root of all ignorance in this
world; it is the cause of all misery and pain. By surrender¬
ing to the Lord of the universe, the supreme Master of our

VASISHTASHRAM

279

being, we can eradicate tlie ego sense, get enlightenment
and attain eternal peace and joy. This blessed cave is the
abode of the rishis who realised the grand Truth. The
atmosphere here is thrilling with the fervour of their
tapasya. Living in it let us not forget the aim and goal of
life, viz. the realisation of the Godhead within and without

CHAPTER XXX

RETURN JOURNEY

(i) God is an ocean of Compassion

By this time the roties and clal were ready. The sadhu
procured some large leaves from the shrubs outside, and
packing the food in them he called for the spare kaupin
of Eamdas, and fastening the parcel with it, handed it to
him saying:

uGo to the bank of the river, eat as much as you need
and pack up the remaining food which will serve you on
your way. After you have finished, I will escort you to the
edge of the river where you will find a man with a raft. He
will take you across. You can journey back by a new route,
along the other side of the river.”

Accordingly, Eamdas went to the riverside and sitting
on a stone could not consume more than a quarter of a roti
and a small quantity of dal with it. The rest he tied up
again and prepared to start. The saclhu took him to the raft
and instructed the raftman to row him across the river.
Ramdas boarded the raft and the sadhu returned to his cave.
The current in the river was very strong, but the raftman
was equal to it. He rowed on. In mid-stream he asked
Eamdas what he was carrying in the parcel. Eamdas told
him that it was dal and roti. Then, with a bright smile
he said:

UI am so hungry. I shall thank you if you will give the
food to me.”

Ramdas needed no asking twice and no thanks. With
the greatest delight he passed on the parcel to him. Eamdas
now understood that Earn wanted him to carry it for the
sake of the raftman.

Eamdas arrived at the other bank. As he proceeded on
the sands a few steps, he found an old man chopping a fallen
tree with a hatchet, for making a post. Ramdas went up to
him and sat beside him.

RETURN JOURNEY

281

“Ramji,” Ramdas asked, “will yon please show Ramdas
the way that leads to Swargashram?”

The kindly old man stopped his work and looking up at
him, said: “Swargashram is far, far away. There is no
beaten track or cut-out path. You have to go from stage to
stage, making enquiries on the way. Darkness is already at
hand. So you cannot think of starting on your long journey
now. You go by the path I am showing you. A mile uphill
you will discover two houses, surrounded by cornfields.
You take refuge in one of them. The people over there will
gladly give you shelter for the night. Tomorrow morning
you may start on your journey.”

He pointed at a thin zigzag foot-path, going up the
hills in the midst of a dense growth of trees. He climbed
up and, on ascending about a mile, found himself on a vast
area of green fields, the mountain rising still higher in the
background. He noticed two small houses, about forty
yards from each other, standing in the midst of the fields.
He passed through the fields towards one of them. In front
of the house there was a raised platform of wooden planks
supported by stout stumps of trees. He got upon it. Beside
two lads, a middle-aged man and an old man were squatt¬
ing upon it. The latter two were busy mending a torn
blanket. When they saw him the middle-aged man rose,
and procuring from the house a black rug, spread it on the
floor and beckoned him to sit on it. He sat down. He
asked where Ramdas was coming from and whither he
was bound. Ramdas replied that he was hailing from
Vasishtashram and was on his way to Swargashram.

The middle-aged man: “ You must have then met the
sadhu who lives in the cave. He does not let any other
sadhu stay at the place. He makes it a point to drive him
away. He is harsh and cruel.”

Ramdas said: “Externally he may appear to be harsh,
but he has a soft heart. God’s lila is wonderful! He plays in
various ways. The sadhu fed Ramdas with dal and roti

282

IN' THE VISION OF GOD

before leaving the ashram. In many ways he was kind and
loving to him.”

He replied: “This is strange. We have found him far
from kind and courteous. However, by the way, for the
night what shall we offer you?” After a pause of moodiness,
he said: “Here I have a number of cows,” pointing to a
herd of cows resting in an open enclosure, facing his
dwelling, “but I count it a misfortune that at the moment
none of them is yielding milk, or I should be so happy to
feed you with milk.”

Again after a moment’s thought, he called his son-one
of the lads— and asked him to run to the neighbouring house
with a pot for some milk, and spread two thick blankets on
a coir cot, the only furniture in the house, and lighting up
a fire in front of it, asked Eamdas to enter and occupy it.
He made him lie down and began to massage his legs.

He addressed Eamdas, his heart welling up with love:
“You are veritably Ishwara who has come to my humble
abode. I am only a miserable samsari, lost in the whirl¬
pool of maya. I have been crying to God to grant me
peace and He has, in answer to my prayer, come to me in
your form. God is indeed the very ocean of compassion
and mercy.”

Eamdas rejoined: “Hare Earn, this is all your lila.
Ishwara is the friend of the helpless and servant of his
devotees. Eamdas is only a child of God. Thou art He
indeed who is deluging him with Thy unbounded love.”

Eamdas cannot find words to express with what motherly
kindness and care he tended Eamdas. His daughter aged
about twelve prepared the food, his wife being no longer
in the land of the mortals.

The interior of the hut was dimly lit by log fire. The
host left Eamdas and returned with a wide-mouthed cup
of hot milk and a soft roti which he minced and mixed with
the milk. Meanwhile, he picked up some white things from
a full basket close by and offered them to Eamdas.

RETURN JOURNEY' 283

“Eat them,” he said.

Ramdas pressed them between his fingers and felt them
soft. In the dim light he could scarcely make out what the
pieces were. Ramdas put a piece into his mouth. It was so
delicious to the taste.

The host: “It is kand, a root that you are eating. It is
boiled. We obtain it in these parts in plenty.”

Ramdas: “Ramji, Ramdas would prefer to eat two more
pieces of this root and must be excused regarding roti
and milk.”

“No, no,” he lovingly remonstrated, “you shall have
both. You may do justice to as much kand as you like, but
you ought to drink also milk in which I have mixed
up roti.”

Ramdas had to drink milk thickened with roti as also
eat some more bits of kand. Then all the inmates had their
evening meal. Far into the night the happy talk of God,
bhakti, prem and anand went on. The host was all the while
in ecstasy.

After a couple of hours’ sleep, Ramdas awoke in the
morning and started on his journey. The host was incon¬
solable. With tears in his eyes he appealed to Ramdas to
stay with him a day longer. But Ram’s command to Ramdas
to leave the place was imperative. He gave a parting embrace
to the kind host when he said:

“You see higher up on the hills a small patch; it is a
group of huts. Keeping the sign in view, walk up towards
it. You might reach there at midday, and the hospitable
people of the village will look to your wants.”

Traversing through forests and valleys, Ramdas reached
the village, when the sun had risen right overhead. Here
too, the villagers treated him with the greatest hospitality.
After meal he set out again.

The old man of the village said: “Maharaj, you have yet
to cover a distance of about ten miles. There is no foot¬
path, nor are there any villages on the way. If you venture

30#

284

IN THE VISION OF GOD

alone, God only should be your guide. I can only show you
the direction in which you have to go.’1

(ii) Ramdas’ chat with Ram

The old man pointed out with his forefinger the direc¬
tion, and Bamdas tramped on. After walking about a mile
he found himself in a dense jungle, the ground being
covered with dry leaves— almost knee-deep; he waded
through them. He was in fact going on at random and he
was in a conversational mood.

He addressed Bam : “Divine mother, it is yourself who
has brought this child here to roam on these sacred hills.
It is up to you to lead and guide him.”

As he walked on, he came upon a sloping hill. Here he
discovered, at the edge of a cliff, a cave — a deep hollow
in a rock. He peeped into it. It was utterly dark inside. He
had heard that such caves were usually lairs of wild beasts.
He thought that he had now an opportunity of getting
darshan of Bam in the form of a tiger or lion. He jumped
into the cave and shouted out “Hari Om” three times and
awaited the result. Hone came out of the cave. It was
Barn’s will that he should not come face to face with wild
beasts. He came out.

There was yawning before him a deep precipice. This
had to be climbed down.

“ Now, Bam, what do you propose ?” asked Ramdas.

“Fear not, child, descend,” was Ram’s cool reply.

Bamdas turned round and slowly lowered himself and
began to crawl down. The chinks on the rough crag serving
as foot-supports and hand-holds he descended. A slight slip
meant a fall of over two hundred feet and certain destruc¬
tion of the body. But there was Barn’s assurance. Fear had
taken leave of Bamdas once for all. Slowly and steadily,
step by step, he got down. The body of Bamdas seemed to
be like an inflated rubber doll, so light and so buoyant.
Breathing had automatically stopped. The fragile foot-

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285

supports had at times been trembling, sending down bits
of stone layers through the pressure of the foot, producing
by their fall reverberating sounds at the depths of the
valley below. What time it took him to reach the bottom
of the ravine he had no idea. It all appeared to be so short.
He at last alighted at the base of the rock, quite safe. Here
again he cried out at a high pitch “Hari Om,” making the
giant hills all around resound with the echo.

Ramdas exclaimed : “Ram, how glorious you are! You
have made Ramdas perform a most marvellous feat.”

Ram rejoined: “This is not all, more feats are in Store
for you, get ahead.”

Ramdas continued his journey in the cool shade of the
titanic trees. '

Ramdas: “0 Ram, how blessed is Ramdas to be
conscious of your company with him even in this lonely
place!”

“ My child,” Ram assured Ramdas, “you shall in future
be always aware of my presence with you, in you and
everywhere about you. I grant you this knowledge based
upon your perfect oneness with me. You and I are one.”

Ramdas, hearing this, langhed through intense joy.
Half-a-mile was traversed. Now he came to the brink of
another precipice, steeper than the previous one, but with
no footholds of any kind for climbing down. It was a
smooth flat rock, running vertically down. Looking at it he
giggled and said :

“Ram, now yon are caugiit. Ramdas should like to
know how yon are tackling the problem now.

“ Soft, soft,” instantly put in Ram. “No doubt yon are
clever, but I am more clever than yon can ever imagine.
Look to your right. There the ground slopes down, though
the incline is sharp and slippery, try that way.”

Ramdas stepped towards it and dancing a caper or two,

langhed and spoke : ,,

“Ram, yon are a brick, but it won’t do; you see the

286

IN ;THE VISION OF GOD

slope is not only sharp but is covered by loose earth. To put
the foot on it is to slip, and Ramdas will then be rolling
down like a folded mattress until he reaches the bottom;
you like it, eh ?”

“Ramdas, your laugh and poses are too early,” observed
Ram, “you don’t seem to make use of the eyes which I
have given you. Look well. On the incline, you will
discover stumps of dried grass at some distance from one
another. These are the roots of thick reeds, and being dry
they cannot be distinguished from the earth, but a close
scrutiny will reveal them to you. They are strong enough
to support your feet. Descend without any delay.”

Ram was right. There were roots. Ramdas accordingly,
going on all fours crept down, having the dried stumps of
grass as foot-rests, one after the other, until he reached
nearly the end of the incline beyond which there was again
a steep chasm, the incline being no longer continuous. The
situation, in which he was now placed, was supremely
perilous. He had arrived at about two yards from the
extreme edge of the slope, and a yard down there was only
a faint mark of a stump visible which could support no
more than a toe. Having stopped here, Ramdas asked :

“Now, Ram, what next ?”

Ram was ever ready with His cues. He piped in:
“Behold, child, a twig peeping out of the depths just on
the edge of the slope. It is about half-an-inch thick. Reach
it by your feet, descending a yard down by the help of the
small root of grass. After that you will know what to do
next.”

Ramdas followed Ram’s instructions and had the twig
clutched in between the big toe and the other toes of his
left foot like a monkey. Certainly, here Ramdas remem¬
bered Hanuman, the great devotee of Sri Ramchandra.
The body was felt by Ramdas as light as a feather. With
one foot thus poised on the twig, he let go the other from
the grass root. For a few seconds his whole body was

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287

balanced on one foot. Ramdas now shrank himself and
doubling up held on to the twig with both his hands. All
the time the slender twig was oscillating to and fro most
ominously.

Here he looked down. The depth below was tremend¬
ous, but hurrah ! Ram, you are a miracle-monger ! The twig
on which Ramdas was resting belonged to a tall tree,
starting from the very base of the precipice. He descended
slowly, and gradually came upon the stouter branches of
the tree. Now the descent became easy, the tree was a
veritable giant of the forest, a tree so tall that Ramdas had
never seen the like of it before. He at last reached the
bottom. Now Ram had his laugh at Ramdas’ expense.
Ramdas was silent. Every time he was beaten, and Ram
would have the upper hand.

Again Ramdas lighted upon a cave into which he
entered and shouted out a loud outcry of *’ Hari Om,” but
there was no response. Thenceforth he had to pass through
many a declivity, but easily. He was now running at full
speed, frisking and dancing on the rocks. At last he found
himself again suddenly on the banks of the Ganges. Here
he had to execute a small feat on the edge of a rock
projecting into the river. On the sandbank he sped on until
he reached Phulchetty. In Phulchetty there was a dharma-
shala managed by Punjabee sadhus. When Ramdas ran
towards the building, a young sannyasi welcomed him with
open arms. He actually took Ramdas in the folds of his
arms and embraced him heartily as if he had met a long
lost brother or child.

He took Ramdas inside the dharmashala, seated him on
an asan, massaged his legs for some time, and fed him
sumptuously with infinite love. Ram, it is all Thy doing,
Thou eternal love, manifest everywhere.

Prom Phulchetty, the same evening, Ramdas walked up
to Swargashram, now only at a distance of two miles,
which he reached before dark.

CHAPTER XXXI

SWARGASHRAM- HARD WAR

(i) Ramdas gives it up

When Ramdas returned to Swargashram, lie directed his
steps to the double kuti which he had occupied with the
other two friends before leaving for Vasishtashram. But
he found the room locked. For the night he sought refuge
in a kuti which was in ruins. This kuti consisted of nothing
but two walls and tin sheets covering the top. The night
was cold and icy blasts were blowing into the dilapidated
kuti. The night passed and the next day he still found the
double kuti shut and locked.

In the same line as the fallen kuti, in which Ramdas
stayed for a night, there was another occupied by an old
sadhu from Maharashtra. He had known Ramdas on the
last occasion. He informed Ramdas that Ramcharandas and
Bhavanishankerrao had left Swargashram some days before,
and Ramcharandas had locked up the double kuti. He ex¬
pressed his keen desire to accommodate Ramdas in his kuti.
Ramdas accepted his hospitality. The room he occupied
was only ten feet by four feet. There was a slightly raised
pad of earth along its width which, was intended for
seat and sleeping place for the single dweller. The kind
sadhu insisted upon Ramdas’ using the raised pad, and, as
for himself, the sadhu slept and sat on the lower floor at
Ramdas’ feet. The sadhu was a short-statured man. He
was given to smoking ganja. His sadhana consisted of
reading twice a day the Avadhuta Gita in Sanskrit of Sri
Dattatreya.

For bhifcsha both he and Ramdas would go to the
annakshetra at midday. One meal a day always sufficed
Ramdas; such also was the case with the sadhu.

On account of the Kumbhamela and also the approach¬
ing pilgrimage to Badrinath and Kedarnath, there was an

S W ARG ASHRAM— H ARD^V AR

289

unusual rush of pilgrims in advance of the set periods.
They would wander in Swargashram for the darshan of
sadhus residing in the kutis. They used to make presents
to the sadhus of eatables, cloths and money. The pious
pilgrims, before turning away from the kuti after the
darshan, would throw into the room their presents. Mostly
they would fling pice. Everyday the coins collected would
amount to ten to twelve annas. The sadhu had a joli or
pouch in which he stored the coins.

Armed with the money the sadhu would run to the
small bazaar outside the ashram and procure milk, tea,
sugar and eatables. He would thus prepare tea twice a day
from the proceeds of the alms. Ramdas found that the
sadhu’s life became one continuous round of fetching
tea materials and preparing tea from morn to eve. Even
his daily readings of Avadhuta Gita had to be stopped in
consequence.

As days passed, the coins commenced to pour in like
a shower, sometimes silver coins also. Every day there was
a surplus or balance of coins after expenditure. The joli
was getting heavier day by day, and the sadhu became
madly active like a cat with a burnt tail !

Ramdas now wanted to cry halt and had a frank talk
on the subject of money with the sadhu.

“Sadhuji, God has provided us with a shelter in the
kuti and is feeding us with one meal a day. He wills that
we should devote all our time to His remembrance. Now
what are we doing? Tea, eatables and meal have become
the sole things of our lives. You know sadhus have nothing
to do with money. The moment you have surplus money
after your creature needs are met, you think of the ways
how you should spend it. You run to the bazaar for things
which you can do without and get into a whirlpool of
deluding activity. So, in future we shall not accept any
coins from the visitors. We will pray to them not to offer
any. Let us see how much we have already accumulated.”

290 IN THE VISION OF GOD

The Wk'd'hu at first rebelled against the suggestion, but
at last yielded when Ramdas asked him to choose between
him and the money. He lowered the bag from the peg on
the wall and poured out its contents. The amount was
about five rupees, mostly in copper coins. The sadhu was
for the time being convinced of what Ramdas told him on
the question of money.

“What shall we do with this money?— shall we give it
to some other sadhu? ” he asked.

How can you hand over a thing to another sadhu
when you have found it bad for yourself?” remarked
Ramdas.

Then, what is to be done?” he queried.

The only way,” said Ramdas “is to throw away the
money and have done with it.”

At this hint the sadhu opened his eyes wide at Ramdas
in surprise.

Come along, fetch the coins,” saying thus Ramdas
walked out. The sadhu blindly obeyed. Ramdas led him,
both his hands full of coins, to a meshy, thorny bush which
was perfectly inaccessible.

Now, throw the coins into the bush,” Ramdas
advised.

At one fling the coins flew into the thick bush and dis¬
appeared from view. Now they returned to the kuti. This
happened in the evening. Next day, as usual, the pilgrims
had again their indefatigable quest for sadhus and came
m larger numbers than before. They were appealed to, both
by Ramdas and the sadhu, not to make presents of money,
ut in spite of their pleading they threw coins on the
,.oor of tlie room at its entrance, as was their wont. This
ime not only copper coins but also silver rupees rolled
down. In the evening they found that the collection

amounted to several rupees.

Ramdas gave it up— it was Ram’s will - and kept quiet
ver he matter. The sadhu coolly, as if nothing had

S W ARG ASHRAM — H ARD'W AR

291

happened regarding the money matter, went about prepar¬
ing tea and storing up provisions procured from the collec¬
tions.

(ii) The Kumbhamela

The main day of the Kumbhamela approached* It was
to be on the morrow. Ramdas asked the sadhu if he had
any idea of attending the festival at Hardwar. The sadhu
seemed to have a great desire to be present at Hardwar the
next day for the great occasion. He requested Ramdas to
go with him. Ramdas also wished to see the fun. That they
had good fun at the fair will be clear from what follows.

They started in the afternoon. Another old sadhu who
was a permanent resident of Swargashram also joined
them. They made a halt for the night at Sat Narayan
Chutty, seven miles from Swargashram. Next day, after
bhiksha, they walked to Hardwar where they arrived at
about five in the evening. Both the banks of the Ganges in
Hardwar presented a seething mass of humanity. For miles
all round every nook and corner was occupied by pilgrims
and sadhus. It was a tremendous gathering. It was said
that over thirteen lakhs of people had assembled there for
the gathering.

The sadhus, however, wedged themselves between two
groups of pilgrims on the opposite bank of the river. The

muhurta or auspicious hour for bathing in the Brahma
kund was four hours after midnight. The belief goes that
those who bathe in the kund at this psychological hour will
attain immortality. Ramdas did not appreciate or had he
any belief in that cheap method of earning immortality!
God had granted him that supreme blessing already by
making him pass through the necessary struggle and
sadhana. He was there to witness the magnificent mela of
lakhs of people. The very sight of the vast crowds sent him
mto ecstasies

Till twelve the mass of humanity was lying still on the

292

IN 'TOE VISION OF GOD

banks of the river. Now commenced a movement like the
huge waves rising in the ocean. Thousands of pilgrims made
a rush towards the coveted Brahma kund. The two sadhus
and Ramdas had to join the rabble. The sadhus, to prevent
their being separated from each other, had their hands
interlocked with one another’s. The crowd had to move
very slowly, sometimes they took more than five minutes
to cover a yard of ground.

Hundreds of police were present to maintain order and
prevent accidents. On and on they went. At certain stages
the crowds halted for over half-an-hour. No further
movement was possible on account of the march of a thick
crowd from the opposite direction. Thousands of people
at the back pressed on them. They were crushed and
squeezed as a sugarcane in the juice-extracting machine.
The sadhus bellowed forth. The old sadhu who had newly
joined them was frightened out of his wits.

“I don’t want bath in the kund or any such blessed
thing,” he cried out. “I. would I were out of this insuffer¬
able condition with my bones and skin whole.”

But there was no escape. They had bargained for the
experience and they must go through it willy-nilly. The
sadhu’s one thought was freedom from the most uncomfor¬
table situation in which he found himself, and he counted
such freedom as nothing short of immortality itself !

At last, they reached a square open place on a broad
road, where a number of police, with the help of their long
lathis used for fencing, had kept at bay two on-rushing
crowds from opposite directions of the road. The sadhus
crouched close to a sweetmeat shop on the road-side. A
moment had not passed, when the lathi fence gave way in
one direction, owing to the enormous pressure of the crowd,
and what ensued was pandemonium. Cries, yells, stamp¬
ing and cursing rent the air. The old sadhu, who was
close to Ramdas, giving himself up for lost, gave out a
piercing shriek.

SWARGASHRAM-HARDWAR

293

Ramdas was leaning against the wall of the shop, and he
found two men standing on his knees, two on his shoulders
and one on his neck which bent down with the weight. All
through this marvellous experience he was perfectly calm
and collected. At that time, he remembers to have had his
breathing entirely stopped, he sustained the heavy human
bodies with ease. If he had fallen down he would have
been trampled down to pulp, but God’s protecting hand
was ever on him. Ramdas now heard a piteous cry from the
old sadhu. A stout mother had taken up a standing posture
on his chest, and he was exhorting her:

“0 mother, you are my dearest mother. Please do come
down from my chest. I cannot bear your weight. 0
mother, a thousand dandawats at your precious feet, please
do!”

“I cannot do so, sadhuji,” replied the mother. The
moment I jump to the ground, I am done for; have
patience for a while.”

“Oh!” shouted the sadhu, “you are then bent upon
killing me. Why did I come here at all ? Cursed be the
thought that guided me to this death-trap.”

The tense situation lasted only for a few minutes. The
police got the crowds well in hand again and the space
was cleared. Ramdas was relieved of his burdens and so
also the old sadhu. The sadhu drew a long breath of in¬
expressible relief as the stout lady abandoned her perch
upon his breast.

Till the evening of the next day they were driven hither
and thither by the rushing crowds and the police, and they
could not disentangle themselves from the vast and intricate

human riddle. Ramdas was reminded of the perplexing
fortress of the Mahabharata war. However, after the sun
had gone down, they found a way out and proceeded
towards Rishikesh with as much speed as they could muster.

Over a hundred casualties had occurred during the
night’s stampede and the violent onsets of the crowds. In

294

IN THE VISION OF GOD

the night they stopped again at Sat Narayan Chutty and
next day reached Swargashram. The fright and fatigue to
which the old sadhu was subjected in the mela told upon
him, and he was laid up with fever and nervous debility for
over a week, while Ramdas and his companion sadhu were
sound as bells, not any the worse for the trying experience
they had pass through.

CHAPTER XXXII

NILKANT HILL

(i) First attempt

Ramdas continued to stay with the Maharashtra sadhn
in his kuti- Two or three days later a sannyasi from
Nepal joined them. He felt a great attraction for Ramdas.
He was a cheerful old man, stout, hale and hearty.
He gave accounts of his extensive travels over the
Himalayas. When he talked about hill-climbing, Ramdas
got the idea of scaling the Nilkant hill at the back of the
ashram and expressed his wish to the sadhus-

“I tried once to go up the hill, swami,” said the Nepali
sadhu, “but as I could not find the way I had to give up
the enterprise. Since you would be making a venture I

shall be quite glad to go with you.”

The other sadhu was also consulted and he too agreed
to accompany them. Early morning, the following day,
they started. They made enquiries from a sadhu m the
ashram about the way that led up to the shrine of Nilkant,
at the top of the hill. He described certain marks on the
route. The party now passed through a dense jungle at the
bottom of the hill. They walked up and up. They could not
find out the continuation of the beaten track. Ramdas led
the party. He climbed up through the thick growth of
brambles and trees. The sadhus followed close at his heels.

“Swami, you are going on the path of the siddhas,
cried out the Nepali sadhu, meaning through a trackless

When they covered a height of about a mile they came

upon a water spring where the sadhus suggested a halt for
rest. After refreshing themselves with a drink from the

cool spring, the Nepali sadhu said : .

“Swami, we have missed the way. No good going
further up. Let us retrace our steps to the ashram.”

296

IN THE VISION OF GOD

“No, maharaj, we should not give up the attempt so
soon,” contended Ramdas. “Let us climb higher up and
find out what there is at the top of this side of the hill.”

The Nepali sadhu demurred, while the other was silent.
He never asserted himself in anything. He had cast his lot
with Ramdas’ and he was willing to abide by his decision.
The Nepali sadhu was prevailed upon to agree with
Ramdas. So, again, they commenced their climb. All
through, Ramdas cut almost a direct upward path. He
had no patience with winding ways. The Nepali, who had
a long stick which he used to good effect, was trudging
behind, gasping for breath. On ascending about a mile they
reached the bottom of a steep cliff, a solid, rugged and
perpendicular rock over a hundred feet high. It became
clear that if one could climb up the cliff, one would reach
the summit of the hill.

The sadhus rested at the base of the cliff. The Nepali
now with, a breath of relief said:

“Swami, now at least we can return since further pro¬
gress in this direction is impossible.”

Ramdas without giving him any reply stood up and gave
forth a shrill and long cry of ‘Hari Om\ The jungle and
the sides of the majestic hills resounded with the thrilling
utterance, but in the rolling reverberations of the sounds
was also heard distinctly a corresponding call of a human
voice proceeding from the top of the hill.

“Now there is somebody at the top; Ramdas will go up,”
he said.

“Madness!” replied the Nepali. “There is no way to
mount up. How can you go?”

“Of course, by climbing the cliff,” Ramdas observed,

“Swami, do you want to commit suicide? Be advised;
don’t make your life so cheap and throw it away.”

Ramdas heeded not. He directly bounded towards the
threatening rock. He began crawling up on all fours like
an ape, making the sharp frail slaty edges of the rough

MILKANT HILL ‘

297

cliff a.S hand and footholds. They -would often crumble
beneath his feet, but he never lost his balance. Ramnam
was being automatically repeated. The body was felt as
light as a dry leaf. Higher and higher he climbed with reck¬
less haste. Down below, the sadhus were watching with
frightened looks his progress on the cliff. In less than
fifteen minutes he scrambled over the giant rock and
reached the top. He came upon a vast table-land, green
with fields and vegetation. He saw also a small hut at a short
distance and a hill-woman attending on a few cows grazing
on the pasture. When she saw Ramdas she threw up her
hands and cried in terror:

“Go away, go away, don’t come near me.”

“Mother, which is the way to Nilkant?” Ramdas asked.

“It is far away from here. It is on the other corner of
the hill,” she replied in a trembling voice.

Ramdas turned in the direction pointed by her out¬
stretched finger and faced a dense and dark forest. If
Ramdas walked through this forest he could come by the
shrine Nilkant at the other end of the hill. The long dis¬
tance spoken of by the mother signified miles of forest. He
was prepared for the task. He would get the opportunity
to come face to face with wild beasts of the jungle. It
presented to him a most tempting situation. He knew that
it was a daring venture in which life and death had to be
counted as light as straw. He had also heard that naked
siddhas roamed over these hills. Ramdas would have their
darshan and company. He looked down from where he was.
The sadhus who appeared small in size from that height
were awaiting Ramdas’ return. At the top of his voice
Ramdas shouted to them to climb up to where he was and
also wildly beckoned them to do so. ^

“We can’t do it,” came the voice from the Nepali. “Come
down yourself; don’t lose time.”

“Turn back, both of you ” replied Ramdas. “He intends

going to Nilkant.”

298

IN THE VISION OF GOD

“No, no, I will not return without yon. For God’s sake
come down,” and the old man— the Nepali— danced in
excitement, moving his arms like a wind-mill and show¬
ing by such gestures the force and urgency of his call!

Now Ramdas was in a dilemma. A moment’s thought
and the Nepali conquered. Ramdas descended ; slipped down
by a dangerous slope by the side of the cliff. In ten
minutes Ramdas was with them again. The old man
embraced him through excess of joy, his eyes filled
with tears. Now they rested for some time at the spring,
where the Maharashtra sadhu prepared tea in the lota
belonging to the Nepali, who carried in his joli some jaggery
and a few tea leaves. The time' was about four o’clock.

Let us hurry down,” suggested the Nepali with fear¬
ful concern, “you know, as the evening sets in, wild beasts
saunter out of their lairs for quenching their thirst at the
spring.”

So the party walked on at a brisk pace. At several
places, the Nepali pointed out the foot-prints of wild
animals, the sight of which made them run faster.
About six o’clock they came back to Swargashram. The
Nepali was by now utterly exhausted. What with the fatigue
of the hill climbing, fear and anxiety, and gnawings of
hunger, the old man was quite spent out.

On reaching the kuti they were told that there had been
a bhandara, i. e. a special feast that afternoon at the anna-.
kshetra. Ramdas ran up to the kshetra and begged food for
three sadhus. The sannyasi in charge kindly supplied the
necessary quantity of food from preparations left over
from the afternoon feast. Ramdas and the sadhus had a
satisfactory meal. Thus ended the attempt to visit the

(ii) Second attempt

A few days later Ramcharandas turned up. He was in
ardwar during the Kumbhamela, but Ramdas had missed

NILKANT HILL >

299

him in the vast assemblage. He insisted upon Ramdas*
shifting to the double kuti which had been reserved
during his absence.

“Ram, you had no business to lock up the room,1’ re¬
marked Ramdas to him, “The room is the property of all
sadhus. During your absence so many sadhus were in search
of kutis. Your reservation of the kuti was against the
principle of sadhuism.”

Ramdas did not wish to give up the company of the
Maharashtra sadhu who had afforded him shelter for so
many days. The sadhu also pleaded with Ramdas not to
part with him. So for a day or two Ramdas continued to
stay with him in spite of the repeated pressure of Ram-
charandas who even tried to take him to his kuti by force.
At last, finding Ramcharandas greatly upset by his
unwillingness to share his kuti, Ramdas shifted to his
room. Here Ramdas met two sannyasi disciples of Swam!
Akhandanand of Chitrakut. Ramdas again thought of
going up the Nilkant hill. The Nepali sannyasi had left
the ashram soon after his return from the disappoint¬
ing trip.

Now a party consisting of Ramdas, Ramcharandas, the
Maharashtra sadhu and the two sannyasis started on the
adventure. But one of the sannyasis knew the route that
led up to the Nilkant shrine as he had an occasion to visit
the place before.

At this time Ramdas had come into contact with a
sincere sadhaka from Nagpur, Ramchandra Timande, and
the manager of a Mar wadi annakshetra who were both very
kind and loving to him. Ramchandra had begun, to took
upon him as his spiritual guide.

Before setting out on the Nilkant journey Ramcharan¬
das had replenished his joli with food-staffs from the
Marwadi annakshetra. He possessed already two aluminium
vessels and procured from the kshetra a hand hatchet for
cutting firewood.

38#

300

IN THE VISION OF GOD

Early one morning the party commenced the ascent of
the hill. The sannyasi guide took them along the proper path
■which, being spiral, was easy to climb. They had to cover
a distance of seven miles which they did by midday. Now
they came to a small stream of water which they crossed
by the help of a wooden bridge and reached a place shaded
by the spreading branches of a cluster of giant forest trees,
in the middle of which stood the small mandir of Nilkant
and two dharmashalas. The party alighted at one of the
dharmashalas.

Here a dinner was prepared for all, and by two
o’clock they finished their meals. Ramdas and Ram-
charandas proposed to spend some days on the hill. The
sannyasis and the Maharashtra sadhti left the hill top for
the plains.

Ramdas was now for discovering the edible roots on
the hill. So he and Ramcharandas began to dig for them
at several places on the hill. It being summer the ground
was hard and the hill-folk advised them not to try for
the roots as they were deep down in the earth and that it
was not the season to dig for them. So they gave up the
arduous task.

Ramdas then suggested to Ramcharandas that they
should give up the dharmashala and seek a solitary nook on
the hill for spending their days. The evening was drawing
near. They started inspecting the hill for a secluded and
suitable spot. The sun set. They were near a tiny stream
in the small valley of a sloping hill. Ramdas climbed up
the slope which was covered with a thick growth of short
trees. In the midst of a group of trees Ramdas sat down.

“We shall remain here to-night and, after clearing the
ground* we shall have between us a small pit in which
we shall make a fire to keep us warm in the night,” said
Ramdas.

Then they set about collecting the dry twigs and
branches of trees. Soon a fire was lit; the ground was

NILKANT HILL

301

cleared of the small shrubs and thorny plants. A lota of
water was procured from the spring for drinking purposes.
The night was cold but the fire kept them warm. Ramdas
acquainted Ramcharandas with what they should do on the
morrow.

Ram, tomorrow let us cut down some trees by the help
of the hatchet and erect a small hut to accommodate us
and spend some quiet days here.”

Ramcharandas agreed. The night was passed almost in a
wakeful condition. From early morning next day, they
grew busy in the erection of the proposed hut. Ramdas did
the digging of the ground to make it level, and Ramcharan¬
das went about to cut down the short trees for obtaining
suitable posts for the shed. They toiled till midday.
Ramcharandas prepared, at the small stream, a few roties
and dal with which they satisfied their hunger and again
applied themselves to the work in hand. They made mar¬
vellous progress in the construction of the needed hut.
About three o’clock a shepherd of the hills came in that
direction with his herd of sheep. Seeing these sadhus he
approached and questioned them as to what they were
doing. Ramdas made him understand the object of their
labour.

Maharaj,” he said, why all this unnecessary toil ?
There is a cave close by, most suitable for your occupation.
Some time ago a sadhu was living in it. It is now vacant;
you can reside in it instead of taking all this trouble. It is
on the edge of a stream of pure crystal water.

Ramdas jumped at the idea and asked him: “Can you
lead us to the cave ?”

Come along,” he said, “I can take you to it instantly.”

Turning to Ramcharandas Ramdas said: “Throw up this
work; let us follow him.”

Ramcharandas looked amazed at the whimsical com¬
mand of Ramdas, but submitted, as he had done many a
time before.

302

IN THE VISION OF GOD

(iii) In the cave

The mountaineer escorted the sadhus to a cave about a
hundred yards from the shrine of Nilkant, on the edge of
a stream that supplied water to the shrine. The place was
out of the way. The cave had a wide yawning mouth at its
front and, as you entered it, it narrowed until you came
to a small inner cavity just sufficient for one person to sit
in. They swept the floor and set up a fire. There were signs
of ashes indicating its previous occupation by some sadhu.
The sweet music of the running stream close by and the
distant roars of wild beasts were heard in the nights. The
cave presented a prospect at once weird and awe-inspiring,
and Ramdas liked the place very much.

The victuals that Ramcharandas possessed lasted them
for about five days. Meanwhile, news spread among sadhus
and pilgrims in Rishikesh and Swargashram that two sadhus
were living on this hill in a cave, situated in a dreadful
place. Hundreds of people commenced to come for the
darshan of the sadhus. They brought various presents, such
as milk, grapes, sugarcandy, fried gram, almonds etc. It
was clear that God was busy in seeing that they did not
feel the want of the necessities of life !

One day, Ramcharandas asked :

“Swamiji, how long are we to stay here .?”

Ramdas has no idea,” replied Ramdas, “It may be for
months. The place has captured Ramdas’ heart.”

When there were no visitors they started collecting
firewood. Stout, green branches were cut down and put up
in the sun for drying. Ramdas was hewing down a thick
stump of a dried-up tree. The axe was a small one and he
had to work at it for three days, spending on it a couple of
hours in the morning and evening. At last it was cut down,
but the heavy log had yet to be carried to the mouth of
the cave, and this task was reserved for a later occasion.

Daily the number of visitors increased. One evening a
strong and well-built sadhu paid them a visit. He had

NiLKANT HILL

303

bangles on his wrists, rings on his fingers and a jolt sus¬
pended on his shoulder, containing a number of things. He
presented Ramdas with a big lump of charas or extract of
ganja for smoking. Ramdas accepted the gift. The sadhn
was a ganja smoker himself. After some time he left the
cave. On his departure Ramdas threw the lump of charas
into the fire and burnt it to ashes. Next day the sadhn
turned up again. He was short of charas. He expected
Ramdas to provide him with some from the lump given
by him the previous evening.

“May I have some charas?” he asked.

“Ramdas destroyed in the fire the lump of charas you
presented him with,” replied Ramdas.

“Well done, maharaj,” he said with a sigh of relief.
“I have become a slave to this vice and by your contact I
hope to be freed from it.” Thereafter, taking a great liking
for Ramdas, he became a constant visitor.

Now the usual provisions for cooking dal and roti were
nearly exhausted, although the gifts of other eatables were
raining down every day. Ramcharandas was for the daily
dal and roti.

“Swamiji,” he said one night, “the provisions have run
out. I intend going down to Marwadi kshetra in Swarga-
shram and bringing provisions to last us for at least a
fortnight. We require also earthen pots for fetching and
storing water. I shall also obtain these.”

“Ram,” Ramdas observed, “why all this trouble? God
provides us here. Let us be satisfied with the things He
sends us.”

“No, Swamiji, a meal of dal and roti, once a day, is
essential. It is no trouble to me. I can manage to get the
articles without difficulty. I have resolved upon it. I will
start tomorrow morning and try to return by the evening,”
he said.

He was obstinate and Ramdas submitted. Early
next morning, he climbed down the hill and made his way

304

IN THE VISION OF GOD

to Swargashram. That evening he was detained at the
ashram. Ramdas enjoyed the perfect solitude of the cave in
the night. Next day, at dusk, Ramcharandas tottered into
the cave with a heavy burden on his head. He was
carrying an enormous gunny bag bulging out with its
contents and had also two big earthen pots hanging at
his back.

He lowered the sack and released the pots and rolled on
the floor of the cave through utter exhaustion. For full ten
minutes he was unable to speak. He was just panting for
breath. Then he slowly opened the bag and took out bundle
after bundle of rice, dal, wheat-flour, potatoes, jaggery,
ghee, sugar and what not. The provisions would have
sufficed for over a month."

What a wonderful fellow you are! Why so much?”
Ramdas asked.

So much? why, we need it all,” he exclaimed. “It saves
my going down frequently; for a month at least we can
remain here quietly without any anxiety about food.”

Ram, you seem to trust more in these f ood-stnffs than
m God!” Ramdas remarked.

Ramcharandas was not inclined to talk. The inner
cavity in the cave was at once converted into a store-room
and the bundles were nicely arranged inside it and Ramdas
helped him in the work.

On the succeeding day, the fuel not being quit© dry,
amcharandas experienced great difficulty in cooking.
Moreover, as the cooking had to he done in the open air,

the strong breezes prevented the fire burning steadily. So
that day s reties were underbaked and the dal half -boiled.

aim as was lacking in teeth. Somehow he managed to
swallow down the raw food. Even the meals prepared on
, e Previous days had not been well-cooked as they had
°^^POn Ramdas1 Nation. Ramcharandas was still a
a 13a ^rLe as well! The cumulative effect of the
indifferently cooked food affected Ramdas and he got a

NILKANT HILL '

305

severe attack of dysentery which continued for over a
fortnight.

Two days later, Ramdas had a visit from half-a-dozen
sadhus. One of them, in the course of talk, suggested:

“Maharaj, why are you cooping yourself up here in this
solitary place? You ought to travel in the Punjab and
Kashmir and enjoy the prem of the devotees of those parts,
especially in the Punjab where the people are so filled with
devotion and love. You should not fail to visit that

province.” ..

Ramdas was at once impressed by his advice and believed

that the hint came from God Himself for making a move
from the cave. When the visitors departed Ramdas turned
to Ramcharandas and said:

“Ram, it is the command of God that we should depart
from here and travel towards the Punjab and Kashmir.

Make yourself ready for starting.”

The boy, hearing Ramdas’ words, turned pale and then
blue ! He fondly glanced at the store-room.

“It is all very well,” said Ramcharandas with a slow
voice and a wry face. “Thank God, we are saved the
terrible labour, that is, of rolling up the heavy stump of
the tree from the ditch, into which it has fallen, to the
mouth of the cave.”

At this Ramdas could not control a laugh and the boy

could not help joining him. .

The stored provisions and the pots were then distributed
among the hill-men and women, and by evening they
found themselves in the small thatched kuti near the
Marwadi annakshetra of Swargashram. The sadhu who had
been addicted to charas, but who was now free from 1 s
clutches stuck on to Ramdas. He accompanied Ramdas
down the hill and remained with him. He insisted upon
following Ramdas wherever he went. Ramdas dissua e
him saying that he would find it very difficult to keep pace
with Ramdas while walking. The weak point about the

306

IN THE VISION OF GOD

sadhu was that ho could not walk fast on account of his
bulky body. Moreover, Ramdas assured him that by keep¬
ing company with Ramdas he would not gain much, since
the Truth he was in search of was within himself* Eventu¬
ally, he was prevailed upon to abandon the idea of hanging
on to him.

Ramchandra Timande and Brijlal Munim of Marwadi
kshetra were overflowing in their kindness and hospitality.
Ramdas proposed to travel on foot to Kashmir over the
mountains. He was told that there was a path across the
mountains that would lead to Kashmir; only that it was a
tedious and perilous one. The undaunted spirit within
Ramdas egged him on to undertake the difficult journey.
Ramchandra Timande strongly opposed the idea and
insisted upon Ramdas’ travelling by train first to the

Punjab and then to Kashmir.

“Swamiji, there are two famous places worth visiting
in the Punjab, Chintapurni and Jwalajee. I will see that
you are both provided with tickets as far as Hoshiarpur
station, wherefrom you have to travel on foot to these
noted shrines.11

The kind-hearted friend succeeded in persuading Ram¬
das to leave Rishikesh with Ramcharandas by a train run¬
ning towards the Punjab.

CHAPTER XXXIII

CHINTAPURNI- J W ALA J EE — PATH ANKOT

(i) f»ain transmuted into Joy
In the evening they reached the station of Hoshiarpnr,
where they spent the night on the terrace of the huge rest-
house for pilgrims. Here some pilgrims provided them with
a drink of undiluted warm milk and cots to sleep on.
Dysentery continued to harass Ramdas’ body. Early next
morning they prosecuted their journey on foot to Chinta-
purni, which lay about fortyfive miles from Hoshiarpur.
They had to walk up a gradually rising tract of land. They
covered fifteen miles during the day and found rest in a
small village rest-house. Except stopping four or five times
to answer calls of nature, Ramdas and Ramcharandas
walked the distance at a rapid pace.

Ramdas eschewed solid food. He had a cup of milk
while Ramcharandas procured by bhiksha some dal and
roties for himself. At daybreak, next day, they started
again. About eight o’clock they reached a wayside
hamlet. As they neared a sweetmeat shop, the eatables
exhibited in the shop drew the attention of Ramcharandas.
Poor boy! his mouth must have watered at the sight of the
tempting sweets! There was by the side of the shop a small
thatched shed for the use of customers. Ramcharandas
entered it followed by Ramdas. They sat on the floor.
There was none else in the shed. Ramdas thought that
Ramcharandas proposed to have some rest after the three
hours’ walk. God’s ways are wonderful! A few minutes
after they entered the shed, two Punjabis came in and sat

near them. ■ . T

One of them saluting Ramdas enquired, May 1 get
for you some milk from the adjoining shop?” Ramdas gave
an affirmative nod. The Punjabi then got for them two
huge brass cupfuls of milk. Each cup contained about a
Beet of the liquid. Ramcharandas and Ramdas drank A.

308

IN THE VISION OF GOD

Then the Panjabi asked Ramdas: “Maharaj, where are
yon going?”

“To Ohintapurni was Ramdas’ simple reply.

“We are also on our way to the same place and 1 should
consider it a great privilege to go in your company,” he
pleaded.

So the four forming a party continued their journey.
Ramdas now walked at an incredibly quick pace. He
suggested that they should reach Ohintapurni that very
night. Although he had had half-a-dozen motions due to
dysentery on the way and in spite of the undulating
ground, a rapid pace was maintained. They had to cover
a distance of twenty-seven miles. About nine o’clock in
the night they arrived at Ohintapurni. They spent the night
outside a stable.

Ohintapurni is a small town with a temple of a Devi
after whom it was named. The belief goes that a visit
to this shrine dispels entirely one’s sorrows and anxieties.
Hence the name of the goddess. Next day the party
after bath paid a visit to the temple. The Punjabi friend,
whose name was Pandit Je wandas, persuaded Ramdas to
take rest for a day in that hamlet. Pie felt great concern
about Ramdas1 health on learning of the attack of dy¬
sentery.

Refreshed by a day’s rest the party started again. They
were bound for Jwalajee which lay about twenty-five miles
from Ohintapurni. Again they commenced their journey
at a brisk pace. At midday, they had a halt for about two
hours beneath the trees on the way. By now dysentery had
stopped, but, as they neared Jwalajee, Ramdas felt some¬
thing wrong with his right foot. However, by evening they
reached Jwalajee, where they spent the night in the ashram
of Dashanami sannyasis, an ashram very near to the temple
of Jwalajee. Here they were provided with meals and
treated with great kindness and hospitality.

Next day Ramdas, wishing to find out & separate

JWALAJEE— PATHANKOT

309

dwelling place, searched the hill for a cave and discovered
a few yards above the ashram, a solid struct lire containing
a number of vacant rooms in a line. Ramdas proposed to
occupy one of these. Ramcharandas and Jewandas also
became his room mates— the other friend, who accompanied
Jewandas, having separated from the party on the way, as
he was a college student returning to his parents who lived
somewhere in the district.

Ramdas now detected a slight swelling on the sole of
his right foot. However, they wished to finish the darshan

of Jwalajee for which purpose they had come.

The temple is made of a square block, cut out of a solid
mass of rock. The roofing is of plated gold havmga
beautiful dome with artistic designs carved on it.. The dome
shone with great lustre in the bright sun. It is said that the
cold roof was presented by the great soldier and king,
Ranjit Singh of historic fame. As Ramdas. entere e
temple he observed that its inside was conspicuous by the
absence of any image. Within a few steps of the doorway
was a small oblong pit, in which was seen a big . tongue ot

flame waving and hissing and there were also similar smaller

flames issuing out of the rock walls at other places ad round
the interior of the temple. There were altogether abo^t
seven such volcanic flames. By Jwala3ee « ; mean Flame

goddess”. The worship and darshan were of the flame '
Coming out of the temple Ramdas ascended a flight of
steps to the right of the temple and came to a small ^shed,
where he saw a circular hole bored m a roc v, b ’the

of about two feet, in which water was set boiling by

heat of a flame below. t flames in

Later, Ramdas heard from Jewandas that theOffiB .
the gold-roofed temple accepted the offering o .
licking off nearly half the quantity of the milk presen
to them, leaving the rest as prasad to the devotee. He gav

out this as his own experience. . , , t„

The darshan over, Ramdas and the par .y 1

310

IN ‘THE VISION OF GOD

their room. The succeeding day, the swelling on the foot
of Bamdas increased. It took the shape of a boil. In three
days it assumed the size of a large lemon. Jewandas and
Bamcharandas busied themselves applying various oint¬
ments to it so that it might ripen and burst.

All the time Bamdas, in spite of the boil, was smiling
and cheerful. Sadhus in great numbers came to see Bamdas
in that condition. The thing that surprised them most wag
Bamdas’ smiling face, although the condition of the foot
could not permit of such a merry demeanour. Bamdas
hardly slept in the nights. He sat up the whole night lean¬
ing against the wall. He was experiencing unbroken
ecstasy. In such a mood he would go on talking about
devotion and divine vision. Jewandas, who was eager to
collect Bamdas’ sayings, would jot down on scraps of paper,
as quickly as he could write, every bit that fell from
Bamdas’ lips. He used a country oil lamp made of an
earthen dish. The notes covered several sheets of paper.

Seven days passed. The boil showed no signs of
bursting. One early morning, a sannyasini, i.e. a female
Sannyasi paid a visit to Bamdas. She saw the boil. Her
heart was touched.

“Maharaj,” she said, “the boil seems to be quite ripe
now, it requires only opening Tip. I shall run down
and send a barber who will open it and give relief to your
foot.”

So saying, the kind-hearted mother went down the hill.
About half-an-hour later, a barber, who was also the village
surgeon, turned up. Bamdas stretched out his affected leg
towards him, and with a blunt instrument the barber began
to operate upon the boil. The skin of the sole being naturally
thick the instrument had to be used with some force. How¬
ever, he made an incision, and thrusting the point of the
instrument inside the boil, he pulled it out tearing up the
skin. Then he squeezed out the pus. A strip of cloth was
wrapped round the wound.

JWALAJEE-PATHANKOT

311

“Maharaj, don’t do any -walking for some days. If dust
is allowed to enter the wound you will get into further

trouble,” the barber warned.

Jewandas left Jwalajee the next day for his native
place, Rawalpindi, and Ramdas also started. Some sadhus
including Ramcharandas tried to dissuade Ramdas from
travelling on foot just then, when the wound was still
raw and unhealed. But Ramdas did not take their advice
and came out on the road.

(ii) Ramcharandss falls the test

Ramdas limped as he walked. By midday they
covered about ten miles and reached a OTiall wayside
hamlet. Ramcharandas undertook to fetch bhiksha of
cooked food from the villagers. About one o’clock he

returned, his cloth-sling filled with all kinds of foodmixed

np together. After dinner and rest they proceeded on their
journey. In the evening they came to another village, where
they remained for the night on a neighbouring hiR top
The following day they passed through the fertile and
enchanting Kangra valley and reached at ^sk a s^a
town on an elevated plateau. Ramdas proposed that they
might occupy a dilapidated rest-house for the night. But

T boy was in no mood for rest, he was feelmg hungry

and the thought of food was revolving m his mind.

“ he eeid, “ I 8h.ll try to get »» feel hy

bhltehe. may wt ^eb‘X«.lIEamcha~»<lee

The tree was m front ol the rest nouse, , ,

passed into the darkness, but returned m a short . ton-

hare-handed and with a wry face.

“ What is the matter. Ram? ” Ramdas questioned-
“ ! approached two houses,” he replied ruefully; I got
instead of bhiksha, reproaches and scolding ° a *
virulent type, and at one place, a young man of the house
mistaking me for a prowling thief 5™^"“ *,S*0“
stick in his hand. I raced for very life and am here.

312

IN THE VISION OF GOD

His graphic narration made Ramdas burst into laughter.

“ Consider, Ram, the scoldings and the offer of blows from
the stout stick are also bhiksha. You received the former,
but why did you refuse to accept the latter, the more
precious of the two? ” Ramdas remarked humorously.

“Your wit is out of place, Swamiji,” he said, not
relishing the way in which Ramdas expressed things. “ I
am hungry and I must have something to eat. I shall not
he baulked. I am off again.”

And he disappeared once more. In half-an-hour he was
back. This time his face indicated fright coupled with
a sense of relief at escape from an unpleasant scrape.
Ramcharandas was a simple boy, sincere and outspoken.

“ Swamiji,” he recounted, “ two narrow shaves. Soon
after I left you, some knocking about brought me to a
crowded house and in the front room over a fire I saw
roties being prepared. I rushed in to the room where a
pile of roties was beside the fire. The room was full of
men. I stretched out my hands and requested the man at
the fire to give me a few roties. The man said that they
were Pathans and that if I had no objection they could
spare a couple of roties for me and also a bit of curry*

“Now a look round presented to my sight a number
of rough, burly, ferocious Pathans with shaggy and
ominous beards. I lost no time; one leap from the room
and I was on the road. I heard a faint nimble of laughter
from the direction of the house, but I did not remain there
to listen to all that. I took to my heels. I ran wildly
without knowing where I was going. Now a row of huts
stood* before me. Here is food for me, I thought and
approached one of the huts. The host welcomed me, and,
coming to know the reason of my nocturnal visit, said :
“Well, I have no objection to give you food. We have it
ready, but I may first warn you that we are chamars or
cobblers by caste!” “What!” I exclaimed and the next
instant I shot out of the hut like a bullet from a gun and

JWALAJEE— PATHANKOT

313

I am here! Hunger is welcome, but tasting food from the
hands of Muslims and chamars— well, I- draw the line

“All! Ram,” Ramdas exclaimed, “you have failed the
test. The distinction you are making are unnatural.

You are out for universal vision and yet you adhere to these
ignorance-horn prejudices! The Muslim and the chamar
ought to he the beloved Ram for you. Is He not dwelling

* all ”

“You are right,” he agreed, “but to rise above the
distinction of caste is very hard. Look at the way how

I was fooled by it . , .. T

“One more attempt,” he said and left.

minutes he returned with a bland smile.

44 Swamiji, come on. We have an invitation for supper

in a Hindu household.”

Ramdas followed him. The kind host was a tonring
officer. After the meal they rested on the verandah and
early at daybreak took their departure. By noon they
arrived at Kangra. Kangra is a hilly tract of land full of
shady trees and clear water springs. The climate here is
cool and bracing, and so it is a health resent. amc ^
passing through the streets, went outside the city and, enter¬
ing the enclosure of a Mahadeva’s temple, beneath two giaa
banyan trees, sat down on a stone pedestal in front oi
temple. Ramcharandas stayed behind in the city. His
first concern was to arrange for meals. A visitor to the
temple seeing Ramdas came to him. _

“Maharaj, I shall be so happy to offer ^ „

my house,” he said. “ Or if you wish to have the food her

I shall bring it here.” w Khiinsba ”

“Ramji, Ramdas will visit your house for bhiksha,
replied Ramdas; “but yon have to feed also another wh
is Ramdas’ companion. He will be here presen y.

“ All right, maharaj, I shall come here to fetch you
both at exactly twelve,” he said and returned to the city.

314

IN THE VISION OF GOD

Soon after this, Ramcharandas turned up. He informed
Ramdas with great delight that after some knocking about
he had at last procured an invitation for dinner for two
from a pious old mother in the city.

“You need not trouble her, Ram,” said Ramdas; “we
have an invitation already from a merchant friend of the
city. We shall go to him. He will be here to take us at
twelve, o’ clock.”

As they returned to the temple, after bathing in a
neighbouring tank, the merchant came and escorted
them to his house. Ramdas had requested him to feed
them with a plain meal. He fed the sadhus with great
love.

They stayed in Kangra for four or five days. One night
was spent in the company of a sannyasi at his ashram situated
in a beautiful spot. The sannyasi was all kindness and
hospitality. The latter part of the stay was passed in the
Mahadeva’s temple which they had first visited. Here
Ramdas met a doctor, who had newly come to Kangra for
health and had taken up his lodgings in the outhouse of
the temple. He was extremely kind to Ramdas. He told
Ramdas the stories of his extensive travels in Europe. He
had visited England, France, Germany and other countries
in Europe. He was a well-read man. In the course of his
talks he remembered the writings of Emanuel Swedenborg,
the Swedish philosopher.

“Swedenborg, the Swede,” he related, “when he saw
so much misery in the world, once said with great vehe¬
mence: ‘If I could only find that arch-tyrant God, who
created so much misery in the world, I would strangle him
to death.’ What do you think of this? ” he asked.

“ If Ramdas were there when he said so, he would have
taken the philosopher’s hands up to his own throat and
urged him to strangle himself, because the misery he sees
in the world is of his own making.

When Ramdas’ departure from Kangra approached, the

JWAL A.JEE- P ATH ANKOT

315

Doctor pressed on Ramdas a couple of rupees for expenses
TZ way. Ramdas declined the offer with thanks bn
when it was presented to Ramcharandas he accepted ti
gift in spite of Ramdas' remonstrances

Leaning Kangra behind, they continued the J -
end took their position tor the night on the «»i ^
£orrn°beneath a tree a. the brink ot a well on the outskirts
otTVillage. Here Eanrdns proposed to Ramcharandas a

separation between them; t^6r exneri-

“Ram you may go your own way and gather expen

ence S.L will also go alone. Remember we are both

, « TTochmir We shall meet in that place.

1’°' 'Iftot Ramclmrandas refused point-blank to accept

the proposition. He grumbled, fretted «n<lwept. « -

- brought home to him the »b olu* — _ w

vtLn The centre of interest becomes cramped and loea-
S wMta hisaim sh.nld be to comprehend and real,*
the infinite nature of Truth.

(iii) Qod in the form of a serpent

Vnrlv at four o’clock, next morning, Ramcharandas

TI 1 Ramdas and proceeded on his way, whxle
parted from Kamaas . bamdas came

Ramdas started three hours la en Ai . ^ Hcre

to a temple in a yillage and «• temple, took

again, a pious bondholder, ^ who ™ted« » ^ The

Ramies to his house and fed h where he spent

same evening he reached another i nUage, ’ where ,

the night beneath a banyan ‘«e; ®"V„M.aie, beset

storm in “^"ne watched silently the whole

tlie place where he rested, no 40*

316

IN THE VISION OF GOD

night the ravages of the cyclonic blasts and the officious
attentions of innumerable flies.

At daybreak he prosecuted his journey. The foot -was
nearly healed. The old skin was dropping off and the new
skin was getting hardened. At midday he came to the
bank of a large tank surrounded by trees near a village
mostly peopled by Mahammedans. He took his seat beneath
one of the huge trees. A little later he went about the
houses for bhiksha. He approached first a small thatched
house, where he saw the mother of the house at the front
door.

“Will you kindly feed your child with a roti, 0 mother?”
Ramdas begged in Hindi .

“0 sadhuji, I am a Muslim by religion while you are a
Hindu sadhu. How can you eat food at my hands?” she
asked.

“Ramdas knows no difference between a Hindu and a
Muslim. Yon are his mother and he knows only this
relation and nothing else,” Ramdas answered.

She at once fetched from her house one roti on which
was some chutnee, made of green mangoes. Ramdas,
sitting down in the open yard, ate the food and, drinking
some water from the hollow of his hands, went up to
another house in the neighourhood. Here also the same
story was repeated, because the house he visited happened
to be again of a Mussalman. When he told the mothers that
he had no objection to eat their food, they gladly served
him with a roti and some curry. He had his fill. Now he
started to leave the place. The sun was hot. Very often he
had travelled in the heat of the midday sun without caring
for rest.

When he was passing out of the village a brahman
spotted him, and taking him by the arm escorted him to
his house and placed before him a full meal. He had no
appetite, but the brahman would not let him go without
accepting some bhiksha. So, he had to eat another roti

JWALAJEE— PATHANKOT

317

at his house. He then left the Tillage and proceeded

0^out five o’clock he reached Pathankot. He saw a
white tower of a temple on the road-side into which e
entered. The moment the pujari of the temple saw him, he
howed great delight, as though he had been long looking
f or Ramdas’ coming. He embraced Ramdas with great loTe
and made him Sit beside him on a cot. He offered Ramdas
a sweet drink and talked to him in a most friendly

manner. The night was drawing near. .... „

' “Maharaj, Ramdas desires to spend this night m <

perfeX somar, room in y.«r mandir. Kindly Proxidetom

with such a place,” Ramdas pleaded.

T1 e puiari at once said that there was a caTe-like
room underground, at the base of the main temple struc¬
ture, a place free from the disturbing noises ^^extern^
life. It had not been in use for a long tim .
fit for habitation. Ramdas agreed to occupy it for the

squartln Jh? bowels of the eartR ®nst ^

fighT The pujari left. When night ^

outside world, the room was T^to^he levet tf
There was a single small window to the leve

°''^o^honrsliamda8 sat on the mat in a At. of complete
oblixion of Ms body when lie was He

external consciousness by the „nnd ot ***£»■
opened his eyes and saw three >ld .

tod a lantern with them and also a hand ’“TT"? toa

tabla. They were the T™“‘ £ milt io? Kamdas.
also brought with him a brass lota lull ot mux

At his pressure Ramdas drank t e nu ■■ a

“Maharaj,” the pujari then said, we mtena

318

IN THE VISION OF GOD

few songs sung here. Hence we have come with the
musical instruments.”

“All right,” Raindas replied, “Ramdas will only be too
happy to listen to your music.”

The light was placed in the centre of the room and the
friends stationed themselves in a line to the left of Ram¬
das at the base of the staircase. The music commenced.
The song was in Hindi composed by a well-known saint.
They sang the first verse which meant; “He is a jivanmukta,
or a liberated soul who has discovered the joy of having
Ramnam on his tongue.” When they finished the first
verse, there was a sudden stoppage of their song. The
musical instruments also ceased to function. Ramdas
turned to them to see what the matter was. All the three
of them with mouths wide open and frightened eyes were
looking in the direction beyond the light on the right side
of Ramdas. A venomous snake was observed slowly creep¬
ing towards Ramdas. At one bound they stood up as one
man and exhorted Ramdas to do the same.

“Let us leave this place, maharaj, I can find you
accommodation elsewhere,” said the pujari. “That snake is
the worst of its kind. It is full of poison from tail to
head. Do get up and follow us.”

Ramdas was cool and quiet, and replied; “Ram, why
are you so afraid of the snake? God himself has given
us darshan in that form. He has come with so much love to
hear your music. He won’t do any harm. Sit down and go
on with the kirtan.”

“Impossible,” cried out the pujari, “to sing when the
messenger of Yama himself is so close at hand ! We are off.
We advise you to come away with us.”

“Don’t give way to fear. The snake will do no harm.
You need not sing, but don’t run away. You will know
that the snake means no ill,” urged Ramdas,

They would not sit down. As the serpent crept nearer
and nearer to Ramdas, they turned like the hand of a clock

JWALAJEE— PATHANKOT

319

and drew round at the tail-end of the serpent. The reptile
came quite near Ramdas. He beckoned it and said
“Beloved Ram, come on; don’t hesitate.”

He had a piece of jaggery tied to his cloth, which he
untied and placed before the snake and said: “Beloved Ram,
this is the only offering Ramdas can make you, please
accept it.

The snake approached the lump of jaggery, and with
its forked tongue licked it well for a few seconds and then
came onwards. It was now only about two inches from him,
but he was sitting stock-still. Somehow, it did not quite
approach him, but turned its head outwards and took a
circuitous path close behind him. As he emerged on the
left, the friends moved round to the right side of Ram¬
das. They took care to see that they always maintained a
distance of at least a yard from the tail-end of the snake.
The snake now slowly made for the flight of steps and
started creeping up from one corner of it.

“Maharaj,” cried out the pujari in a tone of anxiety,
“there are about forty steps to ascend to reach the higher
ground level. The snake goes so leisurely that it might
take hours to gain the top. Till then we are caught up
here. Also there is no knowing when it might take it into
its head to turn back into the cave. We are done for.”

“Have no fear. It is going up one corner of the steps.
You may safely ascend by the other,” Ramdas suggested.

“Nothing of the kind,” quickly put in the pujari; “we
dare not do it. We have no such trust in it as you have.”

Ramdas then proposed to stand midway on the steps, so
that they might securely pass up between him and the wall,
opposite to the course followed by the snake. They agreed
and he took the position indicated by him. One by one,
the friends went up the steps, leaping four steps at a time!
Before going, they warned him again of the danger, appeal¬
ing to him to follow them out of the place. They took with
them, besides the musical instruments, the lantern also.

320

IN THE VISION OF GOD

Ramdas -was again immersed in pitclx darkness. He
regained Ms seat on the mat. He groped in the darkness
for the lump of jaggery tasted by the serpent, and after some
search got it. Being the prasad left by the serpent, he
threw it into his month and ate it with great delight. He
remained in the sitting posture the whole night, absorbed
in a blissful trance.

When the first glow of the morning was filtering
through the translucent panes of the small window of the
cave, he found a head peering into the room from a landing
step at a sharp corner of the stone staircase. It was the
pujari peeping to make sure that Ramdas was alive!
Ramdas looked at him and smiled. He then entered the
cave room with his friends of the previous night close at
his heels. They sat down before him and gazed at him in
wonder. Then the pujari’s attention was drawn to the
spot where the lump of jaggery had been- Hot finding it
there he questioned Ramdas as to what had become of
it. He replied that, being the prasad of the snake, he had
eaten it off.

“Good God!” he exclaimed, “you are a terrible
man.”

“Ramdas is not a terrible man,” Ramdas returned. “He
is only a child and servant of God.”

Then Ramdas left the cave room and temple, and
proceeded on his journey.

CHAPTER XXXIV

SH AH JAH ANPUR - JAMMU

(i) A Divine Pair

Shall] alianpur is a large town, four miles distant from
Pathankot, on the bank of a swift flowing river. Ramdas
strolled up to the town in a slow and leisurely fashion, tie
directed his steps into the yard of a house in which bred
the family of a postman of the place. The master of t e
house was out. His wife, as soon as she saw him, fell at his
feet and begged him to be seated on a cot standing m th
shade of a tree in front of the house. He complied with her
request. Immediately, entering the house, she got a
lota of water and a wooden seat. Clearing a parrot
ground in the yard, she sprinkled water over it and placing
?he wooden seat in position fetched from the kitchen a

plate of a fuming meal for him.

“Maharaj, I am blest by your darshan. Kindly accep
our humble hospitality,” she appealed turning to Ramdas,

her palms joined in salutation.

Ramdas washed his hands and sat down for the toner
offered so promptly and with such love by tbemothenHe
now remembered the words of the sadhu at the Nilkant
cave about the unique love and devotion of the Panjabis.

The meal over, the master of the house turned up. What
a divine pair God had united together in the persons of the
poor postman and his wife!-SO humble, so pure and so
simple. Blessed was Ramdas that he had the sight o i
heavenly couple! They represented the true devotions
summit to which the bhakti cult of Hinduism can raise ts
votaries. All the time, when both the husband and wife
were engaged in their service of Ramdas, a four year o c
child of theirs was lying on a rug on a cot close by, re uce
to a skeleton from a wasting disease. He approached the

322

IN THE VISION OF GOD

bed of the little patient, who was lying quite calm with
looks that seemed to gaze into eternity.

The mother with some emotion said: “God gave this
child to us, but it appears He wants him back.”

“Mother, submit to His will in all matters,” assured
Ramdas. “Truly He gives and He takes away. His will is
supreme and He means always well.”

The words brought tears into her eyes, and she smiled
in a spirit of complete resignation to God’s will.

Some Punjabi friends, who came to see Ramdas, took
him out to the bazar wherefrom he was taken from house
to house, and petted, fondled and fed by the love-struck
mothers. During the four days that he remained at the
place, over a dozen mothers went stark-mad over him.
They deluged him with their pure and selfless love.

In the evenings, some friends would lead him to the
river, where on its bank he used to sit with, quite a crowd
of visitors around him. Ramdas would then voice in an
impassioned language the glory of divine love. After the
lapse of four days, he broached the subject of leaving the
place for his long journey to Kashmir. He said that he
would go on foot from village to village until he reached
the destination.

Among these newly-acquired friends were municipal
officers and rich zemindars. They urged him to go by rail
as far as Jammu, and they would provide him with a ticket.
At first he resisted their offer, as he did not wish to forego
the joy of travelling on foot and coming into touch with
the devotees of the Punjab in the villages as he passed
through them. But the friends were bent upon
sending him by train and he had to yield to their loving
protestations against journeying on foot.

Before departing from Shahjahanpur, he paid a last visit
to the house of the postman and spent a night with him.
His wife was in ecstasy over Ramdas1 infinite kindness as
she termed his wish to stay with them.

SHAHTAHANPUR— JAMMU

323

Shahjahanpur was not a railway station. Hence they
had to catch the train at Pathankot station. Three tongas
full of devotees came with him as far as the railway station
to give him a send-off. Most of them were mothers, whose
love was boundless. The train started about six o'clock
in the morning. They provided him with a drink of fresh
milk and made him sit in the inter-class with a supply
of sweets and fruits. When the train began to move
away from the station, the mothers’ hearts welled up
with emotion and streams of tears poured down their eyes.
He gave them a last namaskar and soon was out of their

sight.

(ii) Depend on God and none else

Nine o’clock that night Ramdas reached Jammu,
the head-quarters of the Kashmir Government during
winter. Alighting from the train he made his way to
the city along with the other passengers. On the way he
had to cross the long bridge on the river Tawi. He was
directed by one of the resident sadhus to seek a place at
rest in the famous Raghunath temple. He passed e
huge doorway that led into the precincts of the temple, lhe
temple was situated in the centre of a vast compound. 1U
eleven o’clock there was a regular stream of devotee
visiting the shrine for darshan. He took up his position
T a broad open stony platform in front of the outer

buildings of the compound. He selected a retired Spot

away from a crowd of Madrasee sadhus who oecupi

^ForAhe first half hour there was a din and bustle of
promiscuous talk among them. Then a quarre ^ ted
Filthy abuse characterised the altercations a ■

The party divided itself into two camps and a rightroya
battle ensued. And for over an hour there was coritaum
and noise. He looked on the play as an amusml witness^
He was taught by God to drink only the sweet 3uice of ]oy

324

IN THE VISION OF GOD

from every situation. Towards midnight the racket
gradually died away, except for an occasional outburst of
some choice epithets of abuse which the speaker had not
been quick-witted enough to remember when the quarrel
was in progress. About one o’clock everything was
quiet but for the deep, sonorous snores that issued from
their direction.

The following day he left the temple premises, when
the day just like a new-born babe was still nestling on the
soft and glowing bosom of the morning twilight. He
wandered over the place aimlessly and saw hundreds of
spires and domes of mandirs shooting up in the sky far
above the habitations of Jammu. Truly Jammu is a city
of temples.

As he roamed thus, his steps were unconsciously directed
towards a temple of unprepossessing appearance. He en¬
tered the doorway and took his seat on the raised but dusty
dais of a large tree in front of the temple. He observed a
small group of devotees visiting the shrine with flowers
and offerings. Ramdas1 mood at the time was of perfect
abandon or self-surrender. His mind was in a state of
complete freedom and peace in which the thoughts of the
past and plans for the future were totally absent. But
his observation of the external world was keen, and he
enjoyed the inner calmness as of a dispassionate witness,
looking on the strange play of nature revealed before him.

He saw to his right, squatted on an elevated pedestal
plastered with cement, a figure — his back turned towards
Ramdas — immersed in meditation. His big turban was
lying bottom upwards beside him. Ramdas watched him
for a while. After a short time, the devotee having finished
his prayers, started to depart, his turban properly poised
on his head. He descended the pedestal and as he did so,
his looks fell on Ramdas and their eyes met. He gave
Ramdas a namaskar which he returned and the devotee
walked out of the temple.

SHAHJAHANPUR-JAMMU

325

No w it might have been about ten o’clock. He discovered
a rectangular open platform surrounding the temple struc¬
ture. He selected a cool spot on its right, shaded by trees,
and, going up to it, lay down on the hard ground, with a
portion of his only cloth spread on the floor, the rest of it
completely covering his body. He would always, on such
occasions, assume a curled up posture, his knees drawn up
to the face. He had hardhy rested there for about ten minutes
when he felt somebody uncovering his cloth from off
his legs. He bounded up into a sitting posture and
discovered a young man beside him.

“Maharaj” he asked, “what kind of food do you
usually take? I can supply you with milk and fruits if you
like. The panditji who was erstwhile here has sent me
with some money so that I may present you with whatever
eatables you may desire.”

“ Ramdas is not particular as to wThat kind of food he
takes,” he replied; “ he can eat the usual meal of rice, dal
etc.”

“ Then, will you be so good as to follow7 me to the house
in which the panditji lives? He will be so happy to
entertain you.”

Ram das accompanied him and arrived at the panditji s
house. He was welcomed by the pandit and many others
who lodged with him. They were all Kashmiri pandits
employed in the Customs office. They were put up in the
same house, their meals being cooked by a male servant.
They had their families in Srinagar. It being summer, the
heat of Jammu was oppressive and the pandits, unused to
the rigours of the weather, were experiencing great dis¬
comfort from the heat. The pandit who invited Ramdas
Janakinath Bakshi by name, was extremely kind and
hospitable. He was duly served with a meal so kindly
provided by Janakinatli.

Janakinath took a great liking for Ramdas and urged
him to remain with him for some days. The young friend

326

IN THE VISION OF GOD

who brought him to the house, Jialal Dhar, became his
constant companion. He was a student spending his time
in Jammu, his school having closed for the vacation. He
would take Ramdas out for long walks through the bazar
to the banks of the Tawi river. His love for Ramdas was
so great that he moved with him like a shadow. He would
also join Ramdas in his dances singing the Names of God.

In the evenings, on Janakinath’s return home from
office, he would have Ramdas exclusively for himself. A
few days1 society of Ramdas was sufficient to . make him,
so to say, possessed of Ramdas. He fondled and embraced
Ramdas and went into ecstasies in his presence. Thus
nearly ten days passed when one night Ramdas told him,
that he must be moving from Jammu to Srinagar. At
this he showed signs of perturbation.

“No, Swamiji,” he protested, “you should not leave
us so soon. I cannot bear the very thought of it.”

“Ramdas has stopped with you for a sufficiently long
time,” Ramdas replied. “ He is on his way to Srinagar. You
should not detain him any longer.”

“How do you propose to go? I shall see that every
obstacle is put in the way of your departure. I can prevent
your getting a seat in the buses that daily run to Srinagar.”
The connection between Sringar and Jammu was main¬
tained by bus services.

“Ramdas does not depend upon your buses. Tie will
start on foot. They say the distance is only two hundred
miles. He will travel by short stages,” Ramdas answered.

“ Oh,” he cried out, “ Swamiji, don’t you think of
venturing on foot. The way lies through high mountains,
forests and regions of extreme cold.”

4 Ramdas would not mind all that. Ram, who is his
master and mother, will see that he passes through the
perils safely, because he goes by His will.”

Well, if you are so determined to go, I shall see that
you go by motor-bus. I cannot permit you to travel on

SHAHJAHANPUR— JAMMU

327

foot, but my only wish is that yon shonld give me the
pleasure of your company for at least a fortnight more,” he
appealed.

Ramdas was obdurate. Jialal redoubled his watch.
Janakinath set him on to it so that Ramdas might not give
them the slip unawares. However, in two or three days, a
Kashmiri pandit, who was to return to Srinagar on short
leave with his family, volunteered of his own accord to
take Ramdas with him. Ramdas agreed to accompany him.
They were to start the following day,— the previous even¬
ing he had left Janakinath’s house when he was not at home,
and gone to stay with the new friend who was to be his escort
to Srinagar. In the night Janakinath put in an appearance
at this friend’s house. He tried his utmost to detain
Ramdas for some days more, but all to no effect.

“Look here, Swamiji,” he at last said, “you are going to
a cool place like Srinagar leaving me in this cauldron of
boiling heat. Why can you not take me also with you? If
you would not do so now, at least after reaching Srinagar
you can manage to draw me up to that place.”

Meantime, a vacancy in the Srinagar office for which he
was qualified had occurred, and Janakinath had applied for
it and was awaiting the result with keen anxiety.

CHAPTER XXXY

KASHMIR

(i) The Kashyapa Bhumi

Next day in the company of the Kashmiri friend and
his family, Ramdas left Jammu for Srinagar. The motor-
bus that conveyed them traversed through a road cut on
the sides of the mountain chains. When the bus trolled on¬
ward in its uphill path, it appeared as if an ant was creep¬
ing on a huge mound of earth. The landscapes and deep
valleys, green with luxuriant verdure and the dense forests
of pine, cedar and poplar on the heaven-kissing mountains,
presented an enthralling sight of supreme beauty and
grandeur. As the bus mounted higher and higher along the
spiral path, new and sublime scenes of the majesty of
nature unfolded themselves before his eyes and he was
thrilled with joy at the enchanting vision.

At dusk the motor-bus reached the top of the Banhal
mountain which was nine thousand feet above the sea level.
Here the air was rarefied and the climate very cold.
The party rested for the night beneath the roof of a resi¬
dent pandit, who was all kindness and hospitality. The
night was severely cold and the kind host covered Ramdas
with thick blankets.

The ensuing day about eight o’clock the party con¬
tinued their journey. They had a halt at midday for meals.
At the approach of the evening they sighted Srinagar.
The high hill of Shankaracharya with the temple on its
top first became visible from a distance.

For the night Ramdas stayed at the house of a pandit
of giant proportions, a relation of the friend under whose
escort he had travelled on the bus. All the people of the
house were kind and hospitable. Next day, making
enquiries for the house of Janakinath, Ramdas shifted
to his dwelling. Janakinath1 s younger brother, Amarnath

KASHMIR

329

Batshi, welcomed him and provided him with a
separate small room. Amarnath, Janakinath’s danghters,
children, wife and everyone in the house looked after him
with great love and treated him as one of the family.

Amarnath Bakshi, a double M. A. of the Punjab
University, was a Professor of Philosophy in Sir Pratap
College of Srinagar, and had achieved the distinction of
first rank in the Presidency, both in Philosophy and
Psychology. He is a noble, gentle and quiet-natured young
man. He held Ramdas in high regard and was punctiliously

attentive to his requirements.

Janakinath’s three daughters were constantly m atten¬
dance on him. The elder two of them, pure and glorious
souls— veritable goddesses - tended and fed him with all
the tenderness and care of a mother. Whenever they were
with him he would feel that they always carried with them
the fragrance of purity, simplicity and innocence. The
younger children also had a great attraction for him. They
would play, laugh and dance with him. While starting
to school and on their return, some of them would straight
come to him and embrace him with great fondness. The
mother of the house also sought his society and felt very
happy in his presence. Altogether his life in that blessed
house was filled with inexpressible love and joy.

Ramdas resided in Kashmir for over three months. As on
theHardwar side, the pilgrimage to Badrinath and Kedar-
nath is considered to be of high importance, so also a visit
to Amarnath is held in Kashmir to be of equally great conse¬
quence. There were still two months more for the pilgri¬
mage and hence he had to wait in Srinagar for those
months, as he did not want to lose the opportunity of run¬
ning up and witnessing the sublimity of the charming
mountains of Kashmir at their lofty heights.

Meanwhile, he had much to observe and much ex¬
perience to gather in Srinagar and its suburbs. The early
part of his stay was in the city of Srinagar. The houses are

330

IN THE VISION OF GOD

of old style, built of mud, and ill-ventilated and also
thickly crowded. The lanes between them are narrow and
full of filth and dirt. The principles of sanitation and the
laws of hygiene seemed to have played no part in the adjust¬
ment of life and house-building in the city. If one wanted
to know what the slums were like, one had. to walkthrough
the streets of this city and dwell for some time in the
houses that were huddled up pell-mell in this phenomenally
unhealthy place.

The population consists of over ninety-five percent of
Mahammadans, the rest being pandits of Kashmir. Kashmir
came to be called by that name because of Kashyapa, the
great sage, who lived there ages ago. The pandits are a
very intelligent class and learned in Sanskrit. Now they
have also a first-grade college, Sir Pratap College, which
turns out brilliant men of first-rate University qualifi¬
cations. They are a qniet and good-natured people with a
strong and well-built physique. The extreme cold of the
winter, during which, it is said, the whole valley of Kashmir
is overlaid with snow, serves to wash away the dirt
and cesspools that accumulate in summer. The cold at
other times of the year might tend, to some extent, to
destroy the disease- breeding germs that the foul vapours,
arising from the insanitary streets and surroundings,
produce. But the general health of the people in the city is
not up to the mark.

(ii) The ways of Kashmiris

The dress of the people is characteristic of the rigours of
the climatic conditions. Both the males and females wear
a long toga or plieran, as they call it, reaching below the
knees, made invariably of wool either of coarse pattu or of
fine texture called pashmina. The sleeves of these gowns
extend beyond the hands, the loose ends serving the pur¬
pose of gloves to protect the hands from cold. The old folk
go about with the pheran, high-heeled wooden sandals

KASHMIR

331

having straps made of grass ropes covering their feet and an
old-fashioned turban, while the young men use boots and
shoes, tight pants, long coats and turbans after the
Punjabi style.

The women adhere to their old mode of dress, the
pheran with long sleeves. These have a small white veil
covering only the back part of the head, and above the
forehead they have a white celluloid band to signify that
they are married. The unmarried and the widows are
without this band. The ornaments the women wear are of
the Muslim style ; a number of thin wide rings are pierced
through the edge of the ears. They have the custom of
bearing the crimson mark on the forehead, which is con¬
spicuously absent among the Punjabi ladies.

The Pandits are a fair-complexioned race. Some of the
young Panditanis, Ramdas saw in Kashmir, possessed a
beauty in feature and colour, which was quite unique and
ethereal. Their gait was peculiarly their own. They would
walk in all their majesty and stateliness like veritable

queens. .

The spoken language of both the Muslims and Pandits

is a strange mixture of several tongues, Sanskrit, Urdu and
Persian. It has no script. The written language, for all
business, legal and other purposes, is Urdu.

The fertile valley of Kashmir was in the past, before the
advent of the British in India, a cynosure in the eyes of
the Persian invaders, who raided and pillaged the place,
converting by force most of the Hindu population to Islam.
The present generation of Muslims in Srinagar are the
descendants of the pandits converted during the invasions
and reigns of Muslim kings. In language and mode of dress
a Muslim and a pandit have no difference. The distinction
is made out from the absence of the sandal mark between
the eye-brows on the face of the Muslim, while the mark
is very prominent on that of the pandit .

In regard to food, it is almost common between the two

332

IN THE VISION OF GOD

communities. Both of them are rice and meat eaters. The
hubble-bubble used in smoking is in evidence in every
house, and they have almost a craze' for tea drinking, which
they do four or five times a day. For keeping warm in
winter they do not use the stoves employed by Europeans
in their houses in Europe. They have small portable fire-
pots called kangdi made of willow basket having a handle
of the same material, with an earthen bowl-like vessel
fitted into it. Charcoal is used to make fire in the bowk
These kangdis are kept within their pheran causing
the heat to radiate all over the body underneath the
gown.

The staple food being rice the cultivation is mainly of
rice crops. The rice they produce is a big grain of reddish
colour. The principal vegetable they are very fond of, and
without which they can hardly relish their dinner, is sag
of kadamb. Ghee and milk are seldom used by them. They
take plenty of curds and cheese. Milk is abundant in
Srinagar. Although the Muslim element is in the majority,
there is no cow-slaughter in Kashmir, as the Maharaja’s
Government have prohibited it. The fruits of Kashmir are
of the cold climate, and apples, peaches, pears, berries, etc,
can be had in plenty and very cheap.

The religion of the Pandits is Shaivism and . Shakti
worship. They are opposed to the order of sannyas denoting
external rennnciation. There are sadhus among the Pandits
and they are mostly house-holders leading a religious life.
The pandit is proud of his learning and intellectual attain¬
ments. He would say: “Where the Western philosophy ends
there the Eastern philosophy begins ; where the Eastern
philosophy ends there the Kashmiri philosophy begins.”
The pandits are undoubtedly an intelligent and keen¬
witted race. Their status as brahmans prevented them from
taking np avocations of manual labour, trade and handi¬
crafts, in which fields the Muslims are widely employed.
The world-renowned Kashmir shawls are made by the

KASHMIR

333

skilled Muslim weavers. In wood carving, furniture making
and papier-mache work the craftsmen of Kashmir are
famous. Pandits go in only for the learned professions, but
now these departments being overcrowded, they are slowly

entering trade and other lines of employment.

Music is unknown among them. They sing in a droll
and droning voice the Sanskrit slokas and mantras in
chorus, their intonation having a distinctive touch of
Persian accent.

The women in Srinagar are very backward in education,
while the husbands are Bachelors and Masters of Arts. In
many cases the wives are perfectly illiterate and except
their Kashmiri jargon, a mixed language, through which
alone they can convey their thoughts verbally, they have
no other means of intercourse. But late or post-puberty
marriages are very common among them. Often the gir s
are allowed to grow up to seventeen or eighteen years
of age before they are married. The dowry system
amongst them is as pernicious an incubus as in other parts
of India.

Ramdas had an occasion to attend a marriage ceremony
of the Pandits. When the ritual was in progress and the
purohits were breathlessly chanting the mantrams, Ramdas
went into the room where the celebration was held, to see
the bride and bridegroom. The bridegroom could be seen
whereas the bride was completely covered with a veil made
of a thick white sheet of cloth. It is clear that many
customs of the pandits are borrowed from the Muslims,
whose close contact with them, probably for centuries, has
influenced them into adopting many of their customs and
modes of living. Ramdas attended their marriage feast, but
he did not partake of it as he was mostly on milk diet
during his sojourn in Srinagar. The hundreds of guests
assembled for the occasion were served food on the floor on
which they were made to sit in three or four long rows,
as is the vogue in other parts of India. But what struck

334

IN THE VISION OF GOD

Ramdas as uncommon was that the guests were served
meals in big earthen bowls.

The relations between the Muslims and pandits are
very cordial. The Muslims, amongst whom illiteracy
prevails to an amazing degree, are naturally undeveloped in
moral culture, clean living and refined maimers, although
they are accomplished in arts, handicrafts, trade and. agri¬
culture. The Muslims have free access to the houses of
pandits. They can even enter the kitchen and the dining
rooms of the pandits.

Untouchability is unknown among Kashmiris, and in
the Hindufold caste distinction has no place, except that
the pandits make some difference in the various grades
among themselves based upon the traditional superiority
and prestige of ancestry. Rut there is free inter-dining and
inter-marriage among all classes of pandits.

Regarding the produce of the land, in addition to rice
and fruit, of which latter, a large quantity is exported to
other parts of India, the people cultivate saffron or keshar
in special fields at the close of the summer. The soil of
Kashmir is rich and alluvial.

(in) Hari Parvat

For some days Ramdas did not. move out of the house
of Janakinath, The first outing was in the company of the
lads of the house who took him to the play-ground, an
oblong plot of plain land covered with a thick green turf,
one side of which was bordered by an avenue of tall poplars.
He watched the sports of the boys. Here he came in touch
with some educated Muslims who surrounded him on the
turf and put him various questions on religious and
spiritual matters. Since his sympathies were alike for all
the religions of the world, he spoke sometimes in English
and again in Hindi about the greatness of the Prophet
Mohammed and the value of the teachings of Koran. They

KASHMIR

335

eagerly listened to his expositions and evinced friendliness
and love for him.

He was paying every evening a visit to the playground
for some days. Then the young friends escorted him to
Hari Parvat. Hari Parvat is a hill situated about a mile
from the city of Srinagar. The pandits look upon this
hill with great reverence since there is also a temple of
a goddess on one side at its top. They give a religious
significance to a walk round the hill, for which purpose
hundreds of pandits and their women are seen every
morning pouring out of their congested houses. The
morning exercise and the fresh air in the open also
tend to a great extent to counteract the evil effects
upon their health due to the unhealthy vapours of the
dirty city in which they live most of the time. The
stroll and a darshan of the goddess on the hill they
consider as nothing short of a religious duty, since on
each such occasion they can withdraw their minds
entirely from the cares of the world to the thought
of God.

On the other side of the hill is a neatly-built fortress,
once the strong-hold of the old kings of Kashmir. Ramdas
visited the temple of the goddess, who is represented by a
huge rock, flat on the side facing those who go to it for
darshan. This flat surface is covered over by a thick layer of
red paint and decorated with flowers and flower garlands.
There are a few resident pandits inside the temple building
who are the worshippers of the goddess.

He was attracted by the cool and bracing breeze on
top of the hill and spent a night alone on a stone slab
lying about fifty yards in front of the Devi’s temple. The
deep love which Amarnath bore for Ramdas made him
display great anxiety about him at this time. He remained
on the hill till evening on the ensuing day. Amarnath
visited him in the morning and arranged for his milk. The
legend goes that the hill was the try sting place of Sapta-

336

IN THE VISION OF GOD

rishis— the seven ancient, sages, the invisible guides and
teachers of mankind.

Ram das had frequent occasions to roam around
this hill. Along the path is a small temple in charge of
sannyasis. When he visited this temple he came in contact
with a young sannyasi, Anand Swamp of the Gowd Saras-
wat community and a native of Cochin State. He had his
residence in a small room in the upper storey of a rest-house
near the temple. He was a sincere sadhaka who lived a
retired life, filling his hours with a deep study of the
scriptures and in spiritual discipline and contemplation-
Ramdas enjoyed many blissful hours in his company. He
was so kind and loving to Ramdas.

The main river of Kashmir is Jhelum or Vitatsa as the
pandits denominate it, a tributary of the Indus- The
river flows right through the middle of Srinagar and on
both banks of it are studded the residences of pandits and
Muslims of the place. The habitations in many cases pro¬
ject out into the river, supported on wooden posts. The
river is held very sacred by the pandits, but all the drains
of the city empty themselves into it and render its water
thick, dark, muddy and impure. The pandits wash and
bathe in the waters of this stream. Long and slim boats
which they call kisti ply on the river. The boats are manned
by Muslims. For pleasure-trips and sight seeing these light
boats are largely employed by the populace. Kisti walas carry
on a roaring business. A number of wooden bridges are
constructed across the river to connect opposite banks.

One day a student friend, who was visiting Ramdas at
Janakinath’s house, proposed to take him up the Shankara-
charya hill. He and Ramdas boarded a kisti. The skiff
glided up the river until it came to a landing place at the
foot of the hill. After a short walk they reached the
bottom of the hill, where there was an ashram of sannyasis.
The spot is called Durga Nag, because of a pure spring in
the compound of the ashram— Nag meaning a spring.

KASHMIR

337

(iv) Shankaracharya Hill

The friend and Ramdas now started ascending the
Shankaracharya hill. The hill .is a thousand feet above the
level of the Kashmir valley. As they climbed higher and
higher, Ramdas found as if a screen was slowly being-
lifted to reveal the grandiose beauty of Kashmir. They
reached the top and a sweeping look all round thrilled
Ramdas with a feeling of inexpressible ecstasy. The ex¬
tensive and picturesque valley was now before him. The
stately mountains tinted with a subtle blending of blue
and heliotrope and crowned by dazzling flakes of snow
were standing in all their dignity at the borders of the

valley all round, like guardian angels of the land.

The vast lakes, scattered all over the valley, scintil¬
lated in the sun like huge mirrors reflecting the glory of
the mountains and the groves of trees covered with green
foliage. The Dal lake, the largest of them, at the base
of the hill on which he was viewing the scene, bore on
her placid bosom big red lotus flowers, beside which swans
gambolled and sported.

From the height Hari Parvat was seen as a small mound
of earth, the brown walls of the fortress standing out
prominently on its top. Then again the river Jhelum: she
was running in a zigzag course like a huge serpent creeping
through the enchanting valley. The grey, dull houses m
the city were visible from a long distance. What with the
flashes of water, the greenness of the vegetation, the multi¬
tude mountain ranges and the clear blue sky above, the
scenery was such that his eyes feasted on the sublimity of
God’s fascinating creation or manifestation.

He turned his attention to the temple. It is constructed
of blocks of granite stones, oval in shape at the top and
ending in a dome. It has a raised square platform on its
sides. A flight of stone steps leads the visitor to .the

sanctum sanctorum in which the phallic emblem of Shiva,

an image about three feet high, smooth and polished,

338

IN THE VISION OF GOD

stands. A sadlm is in constant attendance in the temple
during the day-time. At the top of the temple dome and
all round, at the lower ground level, are installed electric
flash-lights with huge reflectors. These are said to be a
gift made by the Maharaja of Mysore during his visit to
Srinagar. In the night, even from long distances from the
valley below, these lights illumine the location and struc¬
ture of the temple.

The great Vedantin, Sri Shankaracharya, when he
visited Kashmir in his parivrajak or itinerant life, is said
to have made his stay on this hill, and it was at his initi¬
ative that the temple of Shiva was first established on the
hill. Hence to this day the hill is called after his name.
The pandits have a story in connection with Sri Shankar-
acharya’s visit.

Sri Shankaracharya and his disciples took their abode
on the top of this hill for several days, and none of the
pandits of Srinagar went up to see them and accorded
them hospitality. So the sage and his disciples had to go
without food and water. After some days a few pandits
paid a vist to him on the hill.

Now the sage observed: We have been starving here
for many days and you, great and learned as you are, did
not think It fit to offer us the hospitality which the shastras
enjoin on every human being as his or her dharma.”

To this the pandits replied:

The fault is not ours. We would certainly welcome
and treat with respect and kindness those guests who
would visit our city, but since you have chosen to occupy
a hill, far away from the city, avoiding and renouncing the
life of the world, in which also the Lord’s power and
glory are manifest, we are justified in our attitude towards
you and your disciples. As regards your starvation, you
need not have undergone it if you had possessed the yogic
power by the exercise of which you could have provided

yourself with all that you needed ”

KASHMIR

339

Sri Shankaracharya was a monist or adwaitist who
looked upon the world as illusion. Probably he did not then
believe in God’s Shakti in manifestation.

He replied: “ The world is an illusion. It has no exis¬
tence although it seems to be existing to one whose mind
is obsessed by ignorance.”

“You are mistaken,” retorted the pandits, “the world
does exist, it is the expression of divine Shakti, the
supreme cause of creation, protection and destruction of
all the visible forms that comprise the universe. External
renunciation of the world is a folly springing from a false
conception of God and His power. Shakti is sporting in
the vast phenomena of life, change and movement in the
universe. The true vision does not discard the world as
non-existent but looks upon it as the manifestation of God,
the lila of His Shakti.”

To show Sri Shankaracharya an example of the work¬
ings of Shakti, it is said that a pandit invoked the goddess
with the incantation of a mantra and touched a spot on the
ground where they sat, and instantly water as from a
fountain oozed out of the ground.

The pandits say that Sri Shankaracharya was greatly
impressed by the teachings and the exhibition of God s
power by the pandits, and had to change his lin® of thought
for the one represented by the pandits.

CHAPTER XXXVI

KASHMIR (Contd.)

(i) The lake of “the mind

Another clay which was a Sunday, Amarnath Bakshi
took Ramdas out on an excursion to the famous gardens of
Kashmir, Shalimar and Nishad Bag. In order to reach the
gardens they had to slide over the glassy surface of the Dal
lake on a kisti. The boat passed through the river and the
canals that led up to the lake displaying as it proceeded,
willows and dense vegetation along the banks of the canals.
An hour’s trip brought them at the landing of the Nishad
Bag.

They made their way inside the garden. The scene that
now spread out before the gaze of Ramdas was of exquisite
charm and grace. The garden was symmetrical in its
formation, a wide sheet of pure sparkling water like a band
was running down, right through the middle of the garden
grounds. On both sides of this shallow stream were laid out
carefully designed beds of flower plants and trees of
various species. The yellow and blue, crimson and white,
violet and orange colours of the flowers vied with one
another in lending a bewitching charm to this floral
picture, painted in nature’s own variegated bints. The rose,
the lily, the chrysanthemum, the marigold, the carnation,
the daisy, the violet and the bluebell displayed their
brilliant freshness in profusion.

The evergreen cone-shaped fir trees and the giant
chenar, a tree peculiar to Kashmir, cast their deep but
cool shade in the garden. As they walked up the plot which
is made up into several fiats, he saw hundreds of fountains
at work sending forth their spray twenty feet up into the
air. On a higher level in the centre of the garden is situated
a solid structure supported on polished stone pillars. The
surrounding view of the garden is also most imposing. The

KASHMIR (Contd.)

341

garden is laid out at the foot of mountains -which form its
background with the extended stretch of the Dal lake
in its front.

The Shalimar garden is in several respects an exact
replica of the Nishad Bag. These gardens were first pnt op
by Shahjahan and Jehangir, the famous Moghul kings.
These picturesque grounds are indeed the paradise of the
Mahammadans.

While on their return journey by the same kisti in
which they had proceeded to the gardens, Amarnath nar¬
rated a legal perplexity with which the magistrates of
Kashmir were confronted. While in other places movable
property, such as money and other articles are subjects of
theft, here landed property is also stolen. The lakes have a
thick growth of stout reeds and these areas are converted
into floating fields for cultivation. Bits of these fields are
often cut off by the owners of the adjoining fields with
thieving propensities, and are slid over the surface of the
water and tacked on to their own, which action results in
law suits. By evening the party returned to the city.

Ramdas also paid visits to Yicharnag, a place shaded by
giant chenar trees and with a tank famous for its sanctity,
and Ram Bagh with its beautiful flower gardens and the
storied dharmashala for travellers, both the sites being
outside the city precincts.

Another day he made a trip to Harvan, a charming
retreat, nine miles from Srinagar. The landscape, the lake
and the running stream of dazzling water with the back¬
ground of high mountains full of vegetation comprised a
most fascinating sight. He felt the subtle spell of the place.
The lake stood on a higher level facing the mountains.
When he first saw it, a soft breeze was blowing over its
bosom moving the limpid, transparent waters into ripples
that suffused its surface. During the half-hour’s saunter
amidst the attractive scenes he directed his gaze again to
the lake. The breeze had stopped and the lake shone like a

342

IN THE VISION OF GOD

huge mirror, its surface now placid, calm and still, reflect¬
ing the glorious picture of the surrounding mountains.

Pointing to the lake, Ramdas remarked to Amarnath;
“The human mind can he compared to this lake. When the
breeze of maya sweeps on the lake of the mind, waves
of desire rise, disturbance ensues, but. no sooner does maya
cease to play on it than it becomes calm and peaceful
as it is seen now, revealing a vision of unsurpassed splendour
and joy.” Before dark they got back to Srinagar.

Being of a sincere and lovable nature, Amarnath was
acutely feeling the separation of Janakinath, his elder
brother, who with many other pandits of his department
by a strange act of the Kashmir Government, was ordered
to remain in Jammu for all seasons of the year. About the
time of Ramdas’ departure from. Jammu, a post in the
department had become vacant in Srinagar for which
Janakinath was eligible, and he had applied for it.
Amarnath was in his anxiety exerting all his influence with
the authorities to bring about the desired transfer. He
would every day, during this time, come to Ramdas.

“Swamiji, do pray for the success of my brother,” he
would say, “Janakinath is so unhappy at Jammu in this hot
weather and his family here is also miserable on account
of his absence from their midst.”

Ramdas would then simply assure him: “Trust God.
Give up anxiety and all will he well*”

Day after day was spent by the brother and the family
on the tenter-hooks of expectation. A week thus passed.
One day Amarnath came to him and reported with a face
bright and smiling:

“Swamiji, at last my brother got the appointment. I
have a wire from him to say that he will be here in a short
time to join the post; this is all your kindness.”

“God be praised for it,” replied Ramdas. “It is all His
doing.”

Before the end of the next week Janakipath was in

KASHMIR (Conkl)

343

Srinagar. The first thing he did, as he entered his house,
was to rush np to the room, in which Ramdas lived, take
him in his arms and clasp him in a fast and fond embrace
lasting for several minutes. Now the whole household
brightened up with cheer and happiness.

(ii) Kabir and Uddhav

During his stay in Kashmir Ramdas had to carry on a
large amount of correspondence with the friends in diffe¬
rent parts of India. Once he received a letter from
TJ. Sanjivarao of Bombay asking him to see a Saraswat of
North Kanara who was then holding a prominent post
under the State Government. Durgadas Nagarkatte was the
Director of Industries for Kashmir State. The letter also
spoke of his ailment, bone tuberculosis, that affected Ms
legs as a result of which he was completely disabled from
walking except on crutches. Ramdas understood that
Durgadas was a busy man and so would not have thrust
himself on him (Durgadas) had the thought of his physical
condition not moved Ramdas. However, he took
Sanjivarao’s suggestion and in company with two pandits
proceeded to Durgadas" residence. The party was made to
wait in his office-tent in front of his bungalow, while
Ramdas had to send him a note as a visiting card. He
mentioned in the note simply that he was a sadhu from
Kanara and had directions to see him.

Even after twenty minutes’ waiting there was no res¬
ponse to the note. Word was then sent to him to know
definitely if lie would like to grant Ramdas an interview.
The only reply that he got was that Durgadas was far from
eager to receive him!

Now Ramdas turning to the pandits said: “God’s will
seems to be that he should not see Durgadas. So we shall
retrace our steps to Janakinath’s. While returning they saw
the huge pile of building of the Industrial School. The
pandits proposed to have a look round the school. Accord-

344

IN THE VISION OF GOD

ingly they entered the building and passed from chamber
to chamber examining the products of various industries,
in which a practical course of training was given to the
students by experts employed for the purpose. The experts
were most affable and obliging to Ramdas. When he
entered a class room where a batch of students was receiv¬
ing theoretical instructions, the teacher resigned his seat to
him, who converted the class for a short half-hour into one
of religious instruction. He delivered a discourse on God,
devotion and His Name. Both the teacher and the boys
were highly elated by his presence and the talk.

Leaving this room the party finished the inspection on
the ground floor and ascended upstairs. Here they entered
a research laboratory where a couple of students were
engaged in some experiments. One of them led the party to
the office room of the professor in charge, an Indian, seated
at his table. Seeing him the professor welcomed Mm and
offered a chair. He sat down. In the course of his talk
Ramdas told him how he was refused audience by Durgadas.
The professor had taken a sudden liking for him.

“There must be some mistake. Durgadas does not know
you, but would certainly be happy to see you,” eagerly said
the professor and added: “ I shall send a boy to let him
know about you and see that you get an interview with
him. Meanwhile, please wait here.”

He at once despatched a student to Durgadas1 bunga¬
low. In the meantime the kind professor showed him many
pieces of intricate apparatus intended for various works of
research. Ramdas looked through a microscope and saw a
speck of wheat flour as big as a pea. These scientific instru¬
ments can reveal only things perceptible to the senses but
in the field of spirit they are utterly useless, because the
vision of the spirit can be had by the sole aid of a super¬
consciousness which is beyond the sphere of the senses.

Boon after this, a young man came from Durgadas’
household to fetch him. Ramdas met Durgadas in his office.

KASHMIR (Contd.)

345

He was an elderly man, tall and of dark complexion. He
attempted to rise from the chair when Ramdas entered the
room, but his complaint prevented him from doing so. He
pointed to a chair in front of him and Ramdas sat down.

A few words explained to him the reason of Ramdas’ visit.

He gave a short account of his disease and then called for
some refreshments for Ramdas from which he drank a cup
of milk. He was then on mere milk diet. Durgadas was
evidently a busy man. He was engaged with a visitor when
Ramdas went to him and many others -were waiting out¬
side for their turns. Now Ramdas stood up to depart, but
Durgadas would not have it so. ^

“You have been so long in Srinagar,” he said, “and
I had no opportunity to have you with me. I will not
allow you to go until you have spent some days at ours as
well.”

His repeated appeals induced Ramdas to remain. The
pandit escorts who were waiting outside were told of the
decision, and they took leave and returned to their homes.
Ramdas had stipulated two conditions for his stay, one
was that he would during the time live only on milk diet
and that the following day he should be permitted to go
back to the.city as he had shortly to leave for Amarnath
on pilgrimage. Durgadas would not agree to the latter
condition.

Ramdas was given a separate spacious room on the
upper floor of his palatial residence and was provided with
every convenience. The mothers of the house were ex¬
tremely kind in their attentions. Here Ramdas had the
constant society of Durgadas’ two little sons, Kabir and
Uddhav. Ramdas enjoyed their playful society and
lisping talks, On account of his disability, Durgadas could
not come up to the room in which Ramdas lived.. Next
day, in the afternoon, Ramdas went down and directly
going to his office-room announced his desire to leave for
the city. Expostulation was useless. The young man of

346

IN THE VISION OF GOD

the house had to take him back to Janakiuath’s where he
was welcomed by all in the household with manifest
delight.

About this time lie received a letter trom mother
Elizabeth written at the instance of Raja Ram, the Thakore
Saheb of Limbdi. Raja Ram offered to furnish him with a
note of introduction to the Maharaja of Kashmir, I-Iari
Singh, if he felt an inclination to see him. Ramdas replied
that Ram did not prompt him from within to go in for a
darskan of the Maharaja, but might agree in the matter, if
the- Maharaja himself had expressed a desire to see him.
So he asked Raja Ram to correspond with the Maharaja
and know his mind. He had nothing -to gain by seeing
anybody. He was controlled and guided by Ram in all
things. As the matter was dropped nothing further came
of it.

(iii) The mysterious ways of Qod

Ramdas’ stay in Srinagar by this time had extended
over two months and the coveted pilgrimage to Amarnatli
was fast approaching. Janakinath argued with Ramdas a
great deal and made an attempt to dissuade him from the
proposed pilgrimage. He expatiated on the severity of the
cold in that region aiid the difficult ascents on the hills that
led up to it. But Ramdas was determined.

Rameharandas now suddenly turned up. He was very

emaciated and his feet were worn out and full of blisters.
Since they separated near- Pathankotc in the 1 unjab, he
said that he had to undergo most dreadful trials and hard¬
ships. What with the cold, continuous tramping on foot
and often starvation, he had been reduced to a terrible
plight. With perfect rest, added to the tender care and
nursing of the loving daughters of Janakinath, he soon be
came his old self.

Jn the company of mother Taravati, wife of Janakinath
and her small children, Ramdas and Rameharandas went

KASHMIR ( Conti .)

347

for the darslian of Khir Bhavani about ten miles from the
city. This shrine is situated beneath the vast- spreading
branches of the chenar with the river Sindhu flowing on
two sides of it. It is noted for the temple of the goddess
Bhavani. The temple, a small structure, is in the centre
of the grounds erected at the edge of a deep rectangular
pit constructed of brick and cement. This pit is intended
for receiving presents of rice and milk pudding offered to
the goddess. This is her favourite prasad; hence her name
Khir Bhavani. The accumulation of pudding thrown into
the pit by hundreds of devotees, who daily visit the shrine,
gave out a stench that filled the atmosphere. No effort
was made to keep the pit clean— may be, there was some
religious significance in allowing the pudding to rot in the
pit.

Mother Taravati performed her puja of the goddess
with the help of a pandit priest. By evening they returned
to Janakinath’s house at Srinagar.

44 How do you like the spot- Khir Bhavani?” asked

Janakinath.

“ The place is all right but it is a pity that the goddess
should be imprisoned for all time in the midst of the most
nauseating odour emanating from khir kund,” replied
Ramdas.

44 True, that is also my opinion,” he said laughing.

One evening, a short time before the day fixed for
starting on the pilgrimage to Amarnath, Janakinath said to
Ramdas:

“ Swamiji, I wish so mnch I conld accompany you on
the pilgrimage to Amarnath, but God's will is different. My
new appointment does not admit of my taking leave Inst
at present. However, one of my relations with his family
intends going. He will have a tent of his own. I have
requested him to include you and Ramcharandas in his
party and he has agreed. I am also arranging for warm
clothing for you both.”

44*

348

IN THE VISION OF GOD

The day of departure came. It was to be on. the morrow.
The previous evening Janakmath. met Ramdas with a down¬
cast face, his heart sorely disturbed. The fact was, his
relation had turned turtle at almost the last hour with
regard to taking Ramdas with him to Amarnath, and had
sent word to that effect. Hence the dejection on the face
of the friend.

“Swamiji,” he said, “it appears to be the will of God
that you should not go to Amarnath; else my relation
would not have ■withdrawn his promise at the last
moment.

At this Ramdas drew himself up, and his body stiff-
end with, a grim determination.

“ Ramji,” Ramdas replied with a firm and measured
tone, looking directly into the eyes of Janakinath, do you
think that Ramdas proposed to start on the journey to
Amarnath depending on your relation? God, whose servant
and child he is, had put the idea into his head and it is His
duty to see that it is fulfilled. There is nothing impossible
for the Lord. He will yet see that Ramdas is safely led
to the shrine of Amarnath.11

Now Janakinath, who was observing the mood in which
Ramdas was and the force with which he spoke » calmly
replied :

“Welh Swamiji, I am mistaken. Surely there could
be no obstacle for yon when yon have resolved upon doing
a thing.” The subject was then dropped.

On the hanks of the Jhelmn there is a temple of Shiva,
only about fifty yards from Janakinath’s house. The pujari
of the temple, Tarachand Bayn, a. young man who had
great love and regard for Ramdas, nsed to visit Janakinath s
house to see and have talks with him. Some of the old
type pandits can understand Hindi and also talk in that
language with a mixture of Urdu words. Ramdas mostly
talked in Hindi with the ladies and pandits who were not
English educated. Tarachand Bayn would take Ramdas

KASHMIR ( Contd .)

349

to his temple tor bath in the river. Many an evening he
had spent in the shrine listening to the reading of Yoga
Vasishta in Hindi and attending the evening puja in the
temple, when Sanskrit slokas and mantras were sung in
chorus by a dozen devotees who would he present at the
time of worship.

On the morning of the day when Ramdas had to start
on the pilgrimage to Amarnath, Tarachand Bayu dropped
in and escorted him to the temple. Ramcharandas was
also with him. After bath Ramdas sat in front of the
image on an asan provided by the pujari. The time might
have been about eight o’clock. A young pandit, who was
a perfect stranger to Ramdas, entered the temple in haste.
He had come on a bicycle and inquired for Ramdas. The
pujari brought the pandit into the presence of Ramdas.

“ Swamiji,” the young man said to Ramdas, “my
father is making ready for the trip to Amarnath. He wishes
to take you also with him. Kindly come with me. He is
awaiting your arrival at home.”

Strange are the ways of God! Here is a pandit utterly
unknown to Ramdas voluntarily proposing to have him as
his companion on the trip. He followed the young guide,
and told him that he would have to see Janakinath first and
inform him of his intending departure. So they went to
Janakinath’s house and apprised the friend of the arrange¬
ment made by God for the pilgrimage. Janakinath, on hear¬
ing of it, was spell-bound. Until then it had seemed that
there was not the least chance of Ramdas’ leaving that day.
The mysterious and sudden way in which God brought about
circumstances that favoured his going struck Janakinath as
purely the work of Providence. The Lord after all did not
will that Ramdas should abandon the idea. Ramdas for
his part was absolutely confident that he would go on
the pilgrimage.

The warm dress intended for Ramdas and Ramcharan-
das was still with the tailor unfinished. A woollen cap

350

IN THE VISION OF GOD

and a double breast jacket were intended for Ramdas and a
long cloak of the same material for Ranicharand.as. Ram¬
das did not care for the clothes. He felt Clod’s command
had come and it was his to obey at any cost. So with two
small pieces of khaddar cloth he started. It was decided
that Rameharandas should start on the following day with
the woollen dress and meet Ramdas at Mattan or Martand,
the first stage in the journey where there would he a halt for
two days. Ramdas duly reached the pilgrim pandit’s
house where he ate his meal. The pandit was an elderly
man, tall and strongly built. By twelve o’clock they got
into a motor-bus which carried them by evening to
Mattan.

CHAPTER XXX VII

THE PILGRIMAGE TO AMARNATH

(i) The scuffle over Ramdas

At night Ramdas and the pilgrim pandit were lodged
in a house of another pandit, a resident of Mattan and friend
of the escort. Next morning Ramdas came out of the
house to have a view round. The importance of Mattan lies
firstly in its clear spring of water which is collected in a
small reservoir kept scrupulously clean and in which fishes
sport — -it is a delight to see and drink and bathe in this
cool, transparent water — and secondly in the old ruins of
the Marthand temple at a higher altitude. He paid a visit
to the ruins; except for the outer fallen walls and a dilapi¬
dated middle arched door-way, there remains nothing of
the temple. The ruins strike the observer with an idea of
the majesty, hugeness and solidity of the structure when it
was sound and whole. He spent an hour amidst these ruins,
witnessing the surrounding landscape. The temple was of

God Martand, hence the name.

Another morning, as he was tramping along the main
.road towards a cave, a mile and a half from Mattan, he met
at the outskirts a crowd gathered on the road. When he
neared it he heard a violent altercation in progress between
a pandit and a sparsely clothed sadhu. Prom their talk
Ramdas could make out that the sadhu had beaten a
pandit in his own house for refusing to give him some ^fire¬
wood for which the sadhu had gone abegging to his door.
There was a. commotion over the affair. ^

Ramdas passed on and reached the wayside hill . Ascend-
ing a few yards he came up to the narrow mouth of a cave
A little away, at the front of the cave to its right, was
seated a girl in sannyasi robes before a fire. He was
to the place. By her side was a shallow gap m the hill
which she had, made her temporary abode, She was quite

3$2

IN THE VISION OF GOD

happy to see him and he took a seat before her at the fire.
She had some milk which she heated on the fire and
presented to him, and he drank the beverage sweetened
with her pare love. She was a cheerful, free and dauntless
girl — such are indeed of the kingdom of happiness.

With a lighted splinter of wood provided by the
sannyasini and which burnt like a candle, Ramdas entered
the dark, narrow alley leading to the cave which was in the
bosom of the elevated hill. The walls of the passage and the
interior of the cave were dripping with water issuing from
a hidden spring. There were two compartments in the cave,
in the larger of them was the murti'of Mahadev, and in the
other, a raised slab of stone under which, it was said, lay
the bones of a saint who had lived there and given up his
body. After a few minutes’ inspection of the cave he came
out, and bidding adieu to the young mother returned to
Mattan.

Ramdas marked a look of anxiety on the face of the
pandit escort. When questioned about it he disclosed the
reason with great hesitation.

Maharaj” he said, “the thing that, worries me is this.
We have to start higher up tomorrow' or day after. As wre
ascend the hills the cold will become more and more severe.
I have brought blankets and clothing sufficient only for
one, whereas you do not possess any for your use except the
inadequate cotton sheets, I am told that gome warm cloth¬
ing would be sent to you through a friend of yours, hut go
far there is no sign of him. What shall we do ?”

Leave the matter to Ram. He will see to it, please
don’t worry,” Ramdas replied. .

Bns-load after bus-load of pilgrims was arriving at
Mattan throughout the day and he was set upon by the
pandit the task of watching the arrival of Ramcharandas.
Till half -past-four he sat on a low wall of a bridge where
the incoming motor-buses halted, .

Suddenly a young man, dressed in the latest fashion of

THE PILGRIMAGE TO AMARNATH

353

Srinagar, and a high yellow turban, came towards him and
taking him by the arm said;

There yon are, Earndas, I have caught yon. Yon are to
go with me to Amarnath. Although yon may not remember
me, I have seen yon at the Nighad Bag with Amarnath
Bakshi who was my teacher and is now a great friend of
mine. He has asked me to take care of yon; come along. I
am a doctor. My name too is Amarnath. I go with the
hospital camp that travels with the pilgrims as far as
Amarnath with the object of looking after the health of the
pilgrims. I have for myself a separate tent in which yon are
quite welcome. Yon will not be wanting in warm clothes
and blankets. I have plenty of them to spare for yon.”

Earn takes Earndas always by surprise.

“Eamji,” Earndas spoke to ,the doctor, “Earndas came
here in the company of a pandit who has been very kind to
him. Earndas must let him know of the new arrangement.”

“Come with me first,” he said -with a mock authority
which was always his way; such a kind and loving soul he
was! “I do not want you to slip out of my hands. Come
with me to my tent. I know the pandit you speak of. I
shall send for him and talk the matter over with him. Yon
need not bother about it.”

Catching Earndas by the arm the doctor led him to a
tent pitched on a flat plot of ground under the shade of
trees. Having him seated in a chair the doctor sent a
servant of his to fetch the pandit. The pandit came and
saw Earndas snugly lolling on a chair. Earndas now be¬
came a quiet listener to the talk in the Kashmiri tongue be¬
tween the doctor and the pandit. His stay for months in
their midst had given him so much insight into their
language that he could make out the trend of their talk.
There ensued a war of words between them. The pandit
did not like to part with Earndas. He wTent to the length
of assuring the doctor that he would provide Earndas with
clothing and blankets. The scuffle went on for about half-

354

IN THE VISION OF GOD

an-hour and the doctor in the end came off triumphant.
The pandit left the place grumbling and disappointed.

At dusk by the last motor-bus Ramcharandas also
turned up. He had brought the woollen dress for himself
and also for Ramdas. The same evening Ramclas met a
relation of the doctor, who arranged to provide him with
a long woollen cloak and an umbrella. God, when He wills
to shower His favour on his children, does so unasked
and in such profusion that they get dazed and bewildered.

On the following day the crowd of pilgrims moved on¬
ward and the hospital camp followed suit — so also Ramdas
and Ramcharandas with two sturdy pandits, servants of
the doctor, who kept him company. The doctor rode on
horseback.

By evening they reached the second stage of their
journey, Phelgaon. The hospital camp was fixed on a vast
plain near the bank of the river. Now Phelgaon is a most
captivating place- lofty mountains on one side, a dense
forest of firs and tall poplars on the other, and the smooth
running river in the plateau of the valley. The vast open
space with the enchanting borders lent sublimity and a
unique fascination to the place. The glorious landscapes
of Kashmir have been attracting tourists from various parts
of the world. The charm and beauty of the landscapes,
it is said, compare favourably with the world-famous
sights and views of Switzerland.

In Phelgaon, in the thick crowds of pilgrims, Ramdas
discovered Balak Ram Paramahans. When he so un¬
expectedly met Ramdas his joy knew no bounds. Ramdas
found him still a slave to ganja smoking. He asked
Ramdas for a cloth, and he parted with, the spare
one he had. He later learnt that Balak Ram had not
been permitted to proceed further up to Amarnath by the
police as he ran amok and began to assault the peaceful
pilgrims, and the police drove him out of Srinagar to
Rawalpindi.

THE PILGRIMAGE TO AMARNATH

355

When Ramdas returned to the camp he found that many
new friends had joined the party, includingsomevakilsand
professors. Dr. Amarnath came to know that Ramdas had
given away a cloth, and he took Ramdas roundly, to task
for what he considered a foolish act. He undertook the
charge of Ramdas’ spare clothes. Ramdas scarcely used the
long gown, the gift of the doctor’s relation. Particularly
this cloak the doctor packed covertly in his kit. Whenever
Ramdas put it on, a guard was kept on him so that he might
not give it away.

At noon he met a white missionary who became very
friendly with him. Ramdas spoke to him of God, Love
and Christ. He was immensely pleased and proposed to
arrange for a sermon by Ramdas in their church on his
return from Amarnath.

, (ii) Ramdas rapt in the vision

As far as Phelgaon the road was level. From Phelgaon
commenced the uphill path. The winding path made the
ascent easy, and Ramdas with the friends walked at a brisk
pace and reached Chandanwadi long before sunset. The
landscapes of Chandanwadi possessed their own unique
charm. The scenes were most inspiring. Here the river
rushed down-hill at a rapid speed. At Chandanwadi the
pilgrims halted for a night. Ramdas was so well taken care
of by the doctor that, at night, he would particularly see
that Ramdas was covered with two blankets. The other
friends also loved him with great zeal. Rut Ramcharandas
did not get on amicably with the pandits and so he kept
away from the tent and threw in his lot with the sadhus in
the open air.

Next day the party moved onwards. Ramdas was
furnished by the first pandit, with whom he had come as far
as Mattan, with a pair of canvas shoes, which he put on for
about thirty miles, but finding them an encumbrance threw
them away. He was now going bare-footed. Except the

45*

356

IN THE VISION OF GOD

woollen cap which he was wearing off and on, the woollen
jacket and the bit of khaddar cloth, he had no other dress.
He liked to have the body light so that he could freely run
on the hills.

As Ramdas ascended higher and higher he viewed a
most beautiful natural scenery that filled him with rapturous
delight. The ground was now all along carpeted with short
plants and grass, bearing multi-coloured blooms as though
fresh blossoms were sprinkled and strewn all the way for a
festive occasion.

The next stage of their halt was Vavjin. A few miles
beyond Phelgaon there is a place called Nilganga where the
pilgrims consider it holy to have a bath in the river. The
water of the river was very cold. Ramdas going up to the
brink of the river, where a crowd of pilgrims had assembled
for bath, divested himself of his clothing, and with a bare
kaupin on jumped into the river near its bank and had
three dips. When he came out of the water his body was
benumbed and stiff with cold. The pandits who accom¬
panied him rubbed his body briskly with a woollen napkin
and dressed him again, and made him drink a cup of hot
tea which they were carrying in a thermos-flask. Onward
ran Ramdas followed by the pandits, and by evening arrived
at the high plateau of Vavjin.

Vavjin, in other words, Vayu Jin, that is Jinnee of the
hurricane, is a place where furious blasts of icy cold winds
are blowing at all times, often accompanied by rain. The
spot is therefore wet and chilly. Pilgrims with sparse warm
clothing suffered intensely from the cold here.

Here the first pandit escort invited Ramdas to his tent
for dinner, where he met an elderly man, an Inspector of
schools, in whose company Ramdas ascended a hill on the
plateau. The Inspector left Ramdas half way up and
climbed down, as the chill breezes were too much for him.
Moreover, it began to rain. Ramdas and Ramcharandas
scaled the summit of the hill and descended before dark.

THE PILGRIMAGE TO AMARNATH

357

Passing the night at Vavjin, the next day they prose¬
cuted their march. About nine o’clock they reached a
place called Sheshnag. The cold was now becoming in¬
creasingly rigorous. Sheshnag is a vast circular natural
reservoir of water, a gigantic cavity in the mountains
resembling a tub with one of its sides open. The water was
of dazzling purity with a bluish grey tint. Ramdas and the
party approached the margin of the spherical lake and
found the water icy cold.

Turning to Ramcharandas he said;

“Ramji, remove your clothing, let us have a bath in the
lake.” Ramcharandas shrank from the prospect.

“The water is extremely cold,” he said; “do not let us
bathe here.”

No, Ram, it is essential that we should have a bath in
this lake. Ramdas will take his dips near the bank as he is
not used to swimming, whereas you ought to take a jump
into the water and have a good swim. You are young and a
spirited youth. You have no cause to hesitate. Gome along,”
urged Ramdas.

Reluctantly the lad doffed the snug and warm cloak
that covered his body, while Ramdas also divested himself
of his scanty garment. He first entered the water and when
he came to a depth in which the water stood up to his chest,
he asked Ramcharandas to take the leap, which he did,
swimming for about five minutes before returning to the
bank. Ramdas after three dips also gained back his place.
The pandits were ready to rub and dry his body with their
coarse towels.

Then the party went forward and came to Panchatarni
by evening. Panchatarni is a flat valley in the midst of high^
mountains covered with thick layers of silvery snow. Th$
river here was flowing at a slow pace. The pilgrims pitched
their tents near the bank of the river. It must be nof edfhat
in these higher regions the sun shone dimly through.; a
grey mist, and the air was surcharged with yftting^ol^ ,

358

IN THE VISION OF GOD

The haze lent a weird charm to the view of the chequered
verdure and the snow-capped mountains.

About five o’clock a young man of Peshawar,
Shambunath, alighted from his horse. He was dressed after
the European fashion. He came to the spot where Ramdas
stood gazing on the snows of the hills, rapt in the vision.
Ramdas could not resist giving vent to his feelings.

“What a wonderful spectacle; how sublime is this
manifestation of God! He has assumed various forms, but
this particular one unfolding before our sight is simply
glorious. Look all round ; everywhere it is He, in the snow,
the mountain, the river and the green valley _ ”

Ramdas stopped. Thoughts melted away and words
failed. For, the scene was simply indescribable! Shambu¬
nath listened with concentration to Ramdas’ outburst and
a change came over him. His face erstwhile pale and
gloomy brightened and a smile played about it.

Swamiji, I am blest by your darshan,” cried out the
young man, I was sinking under dejection which I feared
to be a precursor of illness. The sight of you and your
exalting utterance have lifted me from depression. I now

feel braced up and cheerful. I am fortunate in having met
you.”

Later, he introduced Ramdas to his mother, a very pious
lady, and his other friends, who showered kindness and
love on Ramdas.

(iii) A Woman in Distress— Amarnath Cave

Panchatarni is only four miles from the shrine of
Amarnath. The pilgrims usually settle down here and go
up for a few hours for the darshan of Amarnath and re¬
turn to their tents in Panchatarni. Night passed and it was
p anned that the party in the doctor’s tent should start on
e s ort journey about nine o’clock the next morning,
return by one o’clock, and leave Panchatarni that very day

and pass Vavjin the same night.

THE PILGRIMAGE TO AMARNATH

359

About eight o’clock an incident happened in the
doctor’s tent which needs to be chronicled here. The
doctor and the pandit friends occupying the tent were
accustomed to massage Ram das’ legs by turns. They took
great pleasure in doing this service. When Ramdas was
seated m the tent at Panchatarni, the doctor and another
friend divided between themselves Ramdas’ legs, and were
busy, massaging them. At this juncture, an old female
pilgrim, emaciated and weak, came to the front of the
tent and cried out in distress. Her whole frame was shiver¬
ing with cold as she had only a thin cotton saree covering
her body. She piteously appealed for some warm clothing.
Her repeated supplications fell upon deaf ears. None in
the tent would condescend to part with a single piece of
woollen cloth for the suffering beggar woman. The friends
had brought plenty of dress and covering to stand against
the cold, and so Ramdas thought that they could help the
poor woman in her hour of need.

When Ramdas suggested some assistance to the woman,
they to a man declined to give it, offering the excuse that
they could not spare anything. Ramdas was put in mind
of the woollen gown which had been presented to him and
now in the keeping of the doctor. Ramdas requested the
doctor to hand over the gown to the woman. Even this
the whole party opposed.

(t The gown is for your use, Swamiji,” said the doctor;

I cannot give it- to the woman.”

Well, friends,” Ramdas then asked turning to the
doctor, why are you so fond of pressing Ramdas’ legs ?
What do you get thereby? ”

fee^ happy when we do so,” replied the doctor.

Ramdas permits you to do him this service, because
it grants you joy, while you would not give him happi- '
ness by yielding to his will in the matter of presenting the
gown to the woman whose need of it is far greater than
that of Ramdas,” said Ramdas.

360

IN THE VISION OF GOD

Then Ramdas suddenly drawing up bis legs challenged
the friends by the remark :

64 Ramdas denies you this happiness since you are not
willing to give him delight by relieving the distress of the
beggar woman.’ ’

This attitude of Ramdas produced the desired effect on
the doctor and the friends. The doctor at once fetched the
woollen cloak from the hiding place and threw it on
Ramdas, and he in his turn immediately transferred it to
the needy old woman.

“Now here, do as much massaging as you like,” and
Ramdas stretched out his folded legs. And they fell to the
task.

Shortly after this they started for the darshan of
Amarnath. A four-mile walk through a narrow winding
path at the edge of a hill brought them to an open, uneven
and rocky vale, the river running to its right and an im¬
mense cavity gaping out of the side of the mountain to the
left. Ramdas missed Ramcharandas. He was lost in the
vast and confused mass of pilgrims who were reckoned to
be over thirteen thousand.

After bath in the river Ramdas made his way to the
cave. The cave, a natural hollow in the mountains, is
enormous in size with a wide open mouth. Already
hundreds of pilgrims had assembled in it. The place
where worship is offered has a Shiva linga made of snow.
Ramdas could not gain a view of the murti as it was
completely hidden beneath the presents of cloths, etc.
thrown over it by the pilgrims. On the right and left of
the Shiva linga are huge blocks of snow which represent
Parvati and Ganesh. Ramdas has heard it said that Shiva’s
murti grows in size during the first fortnight of the month
with the waxing of the moon and becomes smaller in
dimension with the waning of it. Ramdas also saw a
couple of white doves sporting on the rugged ceiling of
the cave. Now hereby hangs a legend.

THE PILGRIMAGE TO AMARNATH

361

In the days of yore, when God Shiva and his consort
Parvati resided in the cave, at the request of the latter
the God narrated to her the Amarkatha, or the story relating
to the secret of immortality. As God Shiva proceeded
with the story, Parvati, overpowered by sleep, dozed
away. At the same time a pair of doves lodged in the
roof of the cave were eagerly listening to God Shiva’s
nan a ti on. In the place of Parvati the doves responded to
the story by uttering the sound “hoo, hoo, hoo.” There¬
after, it is said, the doves not only became immortal but
also their species came to adopt the same cooing cry. It is
said that the same two birds are still alive and are seen in
the cave.

rhe pure and sanctified atmosphere, the glorious sur¬
roundings and sight of thousands of pilgrims, gave rise in
him to waves of rapturous delight. He met at the cave
R&mcharandas. When asked about his bath he said that he
had already had one.

Bath and darshan over, the host of pilgrims retraced
their steps to their camp in Panchatarni. The doctor and
his party started on their downward journey. Before
nightfall they fixed their tents at a low lying hillside
beyond Vavjin. Here report was brought to the doctors
that a sadhu had given up his body at Vavjin on account of
the severity of the cold. This was the only casualty that
occurred among the pilgrims.

Early next day they commenced again the march down
the hills. The path was now, of course, a continuous
incline, and Ramcharandas close at his heels ran down the
slopes at breakneck speed, and reached Phelgaon long
before the hospital camp arrived.

The missionary either could not locate Ramdas’ where¬
abouts, since the camp was pitched at a different place
this time, or he forgot all about Ramdas and his proposal
regarding the sermon in his church, as lie did not turn up.
God’s will !

362

IN THE VISION OF GOD

By the ensuing evening, as they now proceeded in
quick marches, the party reached Srinagar. Ramcharandas
and Ramdas of course directed their steps straight to
Janakinath’s house.

A party consisting of almost all the members of Janaki¬
nath’s household started on a trip to Chenar Bagh. They
crossed the Dal lake by boat and came to Chenar Bagh. The
place is full of gigantic chenar trees. The view one could
have from this spot when facing the lake was grand. The
distant bluish mountains, the vast sheet of the still water
of the lake and the clear open heavens above made up the
enchanting picture. Ramdas ran, danced and skipped in the
cool shade beneath the chenar trees for some time, and
suddenly climbed up a slim and tall giant among them
with Ramcharandas in close pursuit.

While Ramdas was going up the tree at incredible
speed like a monkey, the members of the party gazed
on the performance agape with, amazement, not unmixed
with a sense of curious delight, for they were quite un¬
prepared for the exhibition of this aspect of his restless
activity. When he reached the very summit of the tree, he
shouted forth at the top of his voice, “Hari Om” three
times, sending a thrill through the hearers.

Now he descended to witness the feats of asanas
shown by Ramcharandas. During his absence from
Ramdas he had learnt nearly thirty asanas* The presentation
of the feats showed how pliable and yielding his body had
become through practice. He could twist and bend it
easily in so many ways. The party looked on his perform¬
ance with great interest and joy. After some refresh¬
ments the party left the spot and by evening regained
Janakinath’s house.

CHAPTER XXXVIII

SRINAGAR

(i) Ramdas defies Ram

The prolonged stay of Ramdas in Kashmir was causing
anxiety to the friends in India, who were deluging him
with their communications urging him to leave the hills
again for the plains. They were also sending wire upon
wire. Janakinath and Amarnath were quite averse to his
departure from Srinagar. They suggested that he should
make his permanent residence in future in Kashmir and
that they would arrange for his stay near Hari Parvat or
Harvan. But he was becoming conscious of the pull down
to the south, from the friends in Rawalpindi, United
Provinces, Kathiawar, Bombay and the southern districts.
When he talked of quitting Srinagar the devoted brothers
would oppose the idea. With the best of motives they
sometimes connived at suppressing the correspondence from
the friends in India, but they had to abandon this subter¬
fuge when they found that it was of no avail.

Now Gopalrao and his wife Girijabai, Saraswats of
Kanara, related to mother Rukmabai, were in Srinagar at
this time. They had information about Ramdas and were
very desirous of seeing him. Gopalrao communicated with
Amarnath Bakshi and expressed his longing to have Ram¬
das as his guest for some days. Amarnath concealed the
contents of this letter from him, fearing that he would
leave them on hearing of it.

Meanwhile, Janakinath proposed to take him for the
darshan of a Kashmiri sadliu living in a solitary spot outside
Srinagar, in the suburbs. The sadhu was said to have been
observing a vow of silence for some years. He agreed at
first to go with him, but half-way, Ram wanting him to turn
back, he returned to the city in spite of pressure on the
part of Janakinath and other friends. The same night

364

IN THE VISION OF GOD

Amarnath, feeling that he could not any longer withhold
the news of the letter from Gopalrao, delivered the epistle
to him. Ramdas now decided. “Janakinath,” Ramdas said,
Ram’s will is that Ramdas shall respond to the call from
Gopalrao instead of going out of the way to see a silent
sadhu, who is not eager to see him. So to-morrow
morning he proceeds to Gandarbal, where Gopalrao appears
to be living in a house-boat, and will spend some days in
his company. It is his earnest desire and the love that he

bears for Ramdas that have defeated yoor plan of a, visit to
the silent sadhu.”

Janakinath, for whom separation from Ramdas was
nothing short of a painful blow, was alarmed at the pros¬
pect. Similar were the feelings of Amarimth and Jaiiald-

nath’s two daughters, those models of purity, simplicity and
devotion. But Ramdas had to obey the command of bin Lord.

The following morning Ramdas stood up to depart fftr
Gandarbal with Ramcharandas as his companion. But
Janakinath stationed himself in the doorway and said:

Swamiji, I shall see how you will leave ray house.
I obstruct your egress; you shall not go. I am your Ram.
It is Ram’s will that you shall not leave me.”

Ramdas was now fired with a grim determination. He
was not in a mood to brook any hindrance, however great.

He spoke, and his words rang out in a measured and
stern tone.

Janakinath, Ramdas must go. He cannot be foiled.
Even if Ram Himself were to stand in his way he would
defy him and go.”

These words and the manner of their utterance made
Janakinath understand that Ramdas was not to be trilled
with. He cleared out of the way and agreed to his departure.

e would have Ramdas go by tonga, but the distance being
ony eleven miles Ramdas preferred to walk. After break -
as mg on milk and fruits, he took leave of Janakinath and
ms tamily, accompanied bv RfimcW^rUa

SRINAGAR

365

About, eleven o’clock in the morning, they amv6tl on ^

banks of the Sindhu river, where they found a

of house-boats. After a few minutes’ search Ramcaaran as

discovered the particular house-boat occupied by ^ '

Gopalrao and his wife welcomed Ram das

joy. The house-boat, a barge with a neat, ^eau ^

furnished dwelling place, consisted of six cabins ^

small terrace over the front cabin. There were the ^

room, the dining room, two bedrooms, a store-room ^

bath. Artistic curtains adorned the windows, an ^ ^

covered the floor. The boat was lit with electric ^

, . „ .xrUpre a charm-

was moored in a position on the river from wn ^ rp^e

ing view of the surrounding landscape could be

Sindhu river, noted for its blue water of crysta m

was meandering slowly along. ranged to

After a week’s stay at this place Gopalrao ar ^ ^ ^
hhve the house-boat moved to Gagribal, at the
Shankaracharya hill, in the Dal lake. Gopalrao an
bai were overflowing in their love and kindness ^ ^

They were an ideal couple, fond of each other like

of doves, unsophisticated, innocent and P *

cMldren* . , +Awards the Dal

When the house-boat was being moved t _ ^ad an

lake by the sturdy Muslim boatmen,
opportunity to have a quiet talk with Ramcharam ^

“Ram,” Ramdas said, “you must
part from Ramdas. He has shortly to leave thig

and he will not have you go down with hi® ^ ^ some
blessed country. You may remain in KaS nn ^en ydh
years. It is a suitable place for your sadhana *
are next seen by Ramdas you must presen giied with
mined with the glow of ■ Self-realization and ey -g jn

the vision of the Infinite. Have full trust in .'e]Qceg. an(j
your heart, and he will look to all your c<^nV .ong ^
comforts during your residence in these col r to

Once more the boy, who had attache

366

IN THE VISION OF GOD

Ramdas, evinced signs of perturbation at the idea of separa¬
tion. He grumbled and fretted over- it. Ramdas used
all his powers of persuasion to convince him of the
necessity for carrying out his suggestion, as it would tend
ultimately to his own benefit. At last ho agreed to follow
Ramdas’ advice.

A couple of days’ halt in front of a hospital in the
Jhelum river, and the house-boat, was finally moved into
the lake and anchored at Gagribal.

(ii) Behold God’s majesty in all things

A few days after their arrival at Gagribal, Ramcharan-
das departed to Anantnag. A new guest also joined them,
a Sikh barrister who took his lodgings in the boat.

Gopalrao was the Vice- Principal of theKhalsa Col lege in.
Amritsar. He had come to Kashmir on. a pleasure-trip during
the holidays. He and his wife had. also visited Amavnath
cave, a day or two in advance of the usual day of pilgrim¬
age. So Ramdas had no occasion to meet them when he
went up to the cave. Gopalrao was a generous-hearted
and noble-minded soul. His friends were mostly Hiklm
and his leanings were towards Sikhism, lie held in high
veneration the founder of the. Sikh religion, Guru Nanak,
and had studied Gurumukhi in order to be in direct touch
with his teachings. He would, every night before retiring
to sleep, make it a . rule to go through Su kh maid, a work
by Guru Arjun Singh, which, is very popular among the
Sikhs. Guru Nanak was a groat believer in the power of
God’s Name. In fact, the only discipline which he pres¬
cribed for the control of mind and for spiritual meditation
is the singing of God’s Name and His glories.

One day Gopalrao spoke of a Sikh saint who was to
visit Srinagar and whom he regarded as a Guru or spiritual,
preceptor, and said that he greatly wished that Ramdas
should be presented to him. A few days after they shifted
to Gagribal, the saint arrived, and Ramdas had the opportu-

SRINAGAR

367

nity of meeting him along with his friends in a quiet spot
on a small piece of green headland in the middle of the Dal
lake. Bhai Vir Singh, popularly known as Pitaji among
his disciples and admirers, was a childlike devotee. He took
a great liking for Ramdas. They had a short talk on the
teachings of saints, bhakti and the power of God’s Name.

Ramdas would utilize the early mornings to climb
up Sri Shankaracharya hill and lose himself in the con¬
templation of God. The enchanting vision of the landscape,
lakes and mountains from the hill top captivated him.
During one of his wanderings on the hill he came upon a
cave. In one of his trips uphill Gopalrao and his wife also
accompanied him. Ramdas was given to ascending it by
direct paths. So the friends, when they followed him upon
the hill, had a most trying time of it as he was running up
like a squirrel.

/ One day a young Gujarati came to the house-boat in
search of Ramdas. He was the Secretary to the Yuvaraja,
the eldest son of the Thakore Saheb of Limhdi. The father
had wired his son to see Ramdas. The son was staying in
Srinagar at the time. His motor-car carried Ramdas to the
Yuvaraja’s house-boat moored in the Jhelum river in front
of the late Maharaja’s palace. The Ynvaraja’s time was
fully crowded with engagements as he confessed, and so
Ramdas had an interview with him for about five minutes,
when they had only a formal talk about health etc.

About this time Ramdas met K. Sadashivarao, Director
of Army Audit, who had also come to Kashmir with Ms
family on a pleasure excursion. He with his wife and two
daughters came on a visit to the house-boat. Soon after
this Durgadas Nagarkatte invited to his bungalow
Sadashivarao with his family, Gopalrao and his wife and
Ramdas. They had a happy time of it together for a couple
of days.

One morning Ramdas discovered Durgadas and Gopal¬
rao, seated under the shade of a cbenar tree in front of the

368

IN THE VISION OF GOD

bungalow, discussing the genuineness and value of some
precious stones which Gopalrao had recently purchased.
Ramdas approached them. Durgadas handed to Ramdas an
opal and exclaimed:

“What a beautiful stone!”

Ramdas at once bent down and picked up a stone from
the ground and holding it up said : “Why can you not see
the same beauty in this stone and majesty in the yonder
mountain? Everything is God’s creation, everything is dis¬
playing beauty. Why speak only of that particular stone?”
They smiled and kept silent.

Kabir and TJddhav were as loving and kind as ever.

At this time Ramdas, in the company of Gopalrao, his
wife and a guide, went on a visit to the famous silk factory
of Srinagar. The Mahammadan manager of the factory,
who was very kind and obliging, took the party round the
works. He explained to them the various processes through
which the raw silk passed before the finished product, in
the shape of twisted hanks of glossy yarn, could be obtained.
When he was dilating upon the boiling of the silk larva by
steam, in front of the contrivance intended for it, he could
not help remarking with a tinge of regret: “I am. sorry, but
I have the ill-luck to become the means of destroying every
day thousands of innocent worms.” After the visit they
returned to the residence of Durgadas.

Before the party broke up, Sadasliivarao desired that
Ramdas should pay him a visit at Rawalpindi where he was
posted, if Ramdas happened to go down to the plains
through that city. Ramdas, Gopalrao and Girijabai returned
to the house-boat.

Ramdas’ daily wanderings on the Shankaracliarya hill
drew him often to the cave on it. It appeared to be exert¬
ing on him a strange fascination. In the moon-lit nights
Gopalrao would take him and Girijabai for boating on the
lake. The glory of those nights in the midst of the be¬
witching charms of Kashmir does not lend itself to descrip-

SRINAGAR

369

tion. Sometimes they would also have baths in the cool
waters of the lake.

Once the party visited the famous gardens of Kashmir
in a special gondola engaged for the purpose. On their
return trip, when the boat was midway on the lake, a storm
burst and as a result the boat swayed most ominously. The
inmates were frightened, but they saw with unfeigned
surprise Ramdas capering with great glee. However, the
storm subsided and the party regained the house-boat with¬
out any mishap.

Whenever there was a shortage of a hand in a game
of bridge, Gopalrao would have Ramdas fill the vacancy.
They also played a game called Bolshevik and Ramdas
invariably turned out to be a rabid and reckless Bolshevik
in the game.

One day Girijabai received a wire from her father at
Honavar that, her mother was seriously ill. The tidings
upset her and she became wistful and gloomy. That even¬
ing when Ramdas was sitting alone on the terrace of the
boat, Girijabai rushed up to where he was, and with folded
hands revealed her gnawing anxiety about her mother.

“Ramdas,11 she pleaded, “if you would give me an
assurance that my mother is all right by now, and that I
would receive a wire to that effect tomorrow I should be
free from a load of unbearable misery.”

“Trust God, mother, and everything will be all right,”
Ramdas replied.

These heartening words immediately dispelled her
sorrow and she became again the same lively and. bright-
faced girl that she was. Her pure and simple faith brought
about the fruition of her wish. On the following day she
got a wire from her father to say that her mother was past
danger.

(iii) Illumination in the Cave

Gopalrao’s vacation was now coming to a close. He
proposed to take Ramdas with him to Amritsar. He engaged

370

IN THE VISION OF GOD

a special motor-car for the journey to Rawalpindi, but
Ramdas1 attraction for the cave on the hill did not permit
him to accompany him. God willed that he should live in
the cave for some days. He disclosed this fact to Gopalrao,
who was greatly disappointed at the news, hut had to
submit to the inevitable. His deep concern for Ramdas
induced him to leave word with Bhai Vir Singh, the Sikh
saint, to have a watchful interest in Ramdas. He left
Srinagar with his wife and the same evening Eamdas
occupied the cave.

The interior of the cave was spacious although the
entrance was narrow. Since the cave had been frequented
by goats that grazed on the hill, the place inside was
extremely dirty with their droppings and urine. There was
a small Clienar tree at the mouth of the cave and a flat slab
of stone at its base.

Ramdas then possessed only one thin ochre-coloured,
plain Kashmir shawl presented by Gopalrao, and nothing
else. The floor in the cave was of two levels. As you enter
you come to the lower ground, at the end of which is a
raised platform reaching the back hollow wall of the cave.
The ground and the pedestal were rugged and sharp bits of
gravel lay thickly scattered on them. Even during the day
semi-darkness prevailed in the cave. As the sun was about
to set, Bhai Vir Singh came hastening up the hill to where
Ramdas was and said:

“I have heard that you are going to stay in this cave.
You may command me to supply you with whatever you
want.”

“Ramdas wants nothing,” was Ramdas1 reply.

“No, that will not do ; I will arrange to provide you
• with food, blankets and rugs,” he exclaimed.

“Ramdas wants to remain here for some days without
food and comforts. So please don’t trouble yourself,”
•Ramdas put in.

“I cannot agree with you there, You must permit me

SRINAGAR

371

to feed and look after you. I will consider if as no small
privilege. I will not allow you to starve. Tell me what you
would have. Don’t think that you can put me off so lightly,”
he said.

In fact Ramdas wished to live in that solitary spot for
some days, undisturbed with the food and drink questions.
But the saint was obdurate and Ramdas had to yield and
stipulate :

“ Well, maharaj, you may provide him at midday with a
small quantity of boiled rice mixed with milk; that is all.”

“ That is not all,” he answered quickly, “ what about
evening? I would have you take at least some fruit and
milk.”

Ramdas became helpless in the hands of one who was
determined to feed him. The saint left. When darkness
set in Ramdas entered the cave and took up his position on
the raised ground, using a part of the thin shawl for
spreading on the floor, and lay down flat on the rough
gravel.

About ten o’clock a stout and fair-looking boy-servant
of the saint came, lantern in hand, carrying a mat of stout
reeds and some blankets. Ramdas spread the mat at the
place where he lay down, and having a blanket folded
up for a pillow he returned the surplus blankets and bade
good-night to the lad.

The cave was pitch-dark in the night. He stretched
himself on the mat at full length and covered his body
with his shawl. He did not feel much cold as the cave
was warm within. The whole night he was awake. After
midnight he heard beside him a rustling noise and squeaks
as of rats which did not in any way molest him.

The night passed and the day dawned. He went out
and sat on the slab of stone at the foot of the Chenar tree
and drank in the picturesque scenes of the lake, mountains
and growth of green foliage. As noon approached he retired
into the cave.

372

IN THE VISION OF GOD

Now an old Muslim, paid him a visit. He expressed his
surprise at seeing Ramdas dwelling in the cave and added:

“ Are you aware that there are two serpents in this cave?
Many goats that strayed into this cave have fallen victims
to their poisonous fangs. Yon see a hole just a few inches
from the place where you rest your head. It is their home.
Did you not have any trouble from them ? How long have
you been in this place? ”

“Ramdas has been staying here since last evening,’’
Ramdas replied. “In the night, except that he heard the
squeak of rats and a rustling noise caused by them, he had
no other disturbance.”

“Ah!” he exclaimed, with eyes wide open and his
bearded head shaking, “ they are the serpents, not rats as
you suppose. They produce a cry similar to that of rats.

I have not visited the cave for a long time and was under
the impression that the serpents might have left the place.
Now I know they are still there. Be warned. Leave this
dreadful place at once. Somehow, they spared you last
night; you cannot be sure of the future.”

“ Ramdas has no fear. He stops in this cave under the
protection of God and by His command. So he would
continue to reside here,” Ramdas replied.

The old man nodded his head again with grave and
doubtful looks. The talk turning into other channels; he
spoke of a Muslim sadhu who had been living in the cave
for thirty years and this was twenty years ago. Giving
Ramdas a second warning the kind-hearted old man left.

The boy-servant of Bhai Yir Singh brought food and
milk at midday and in the evening regularly. Sometimes,
Ramdas would be sitting on the hill on a lower peak than
that of the temple, absorbed in blissful abstraction, and
would forget to go down to the cave at meal time. But the'
faithful boy would quietly search for Ramdas with the food
basket in hand and when he found Ramdas feed him
wherever he might be sitting.

SRINAGAR

373

Bhai Yir Singh, Janakinath, Shambunath and several
Sikh friends would pay him visits during the day and
furnish him with pots for water and charcoal, kangdi,
matches etc. to keep a fire against cold, but Ramdas never
used these materials. Shambnnath, whom Ramdas had
met at Panchatarni, desired to have him for a few days at
his house on his leaving the cave.

Ramdas lived in the cave for a week, during which time
he never bathed, drank or used water. Water could be
had only from the lake which was at the foot of the hill,
fairly three furlongs down from the cave. He never des¬
cended the hill in those days.

On the night of the seventh day he had a strange
experience. It might be past midnight. The interior of
the cave was as usual utterly dark. Suddenly a brilliant
blnish light lit up the entire cave. He seemed to be
absorbed in that light, which lasted only for a few seconds,
and then it gradually disappeared throwing the cave again
into depths of darkness.

On the eighth day, early morning, L e. the day follow¬
ing the vision of light, he left the cave and presented
himself at the kuti of saint Bhai Vir Singh, who welcomed
him with open arms.

CHAPTER XXXIX

SRINAGAR -RAWALPINDI -AMRITSAR

(i) A perilous venture

From Bhai Vir Singh’s Kuti Ram, das was escorted by
Shambunath to his house in Amiraka dal, in the main bazaar
of Srinagar. Shambunath’s father, mother and other rela¬
tions treated him with great kindness and love. He stopped
with them for about a fortnight. In the course of his stay
he expressed to Shambunath that God willed that he
should climb up the highest mountain in the range at the
front of the cave of Sri Shankaracharya hill. The idea of
hill-climbing appealed to Shambunath’s imagination. He
also proposed to accompany Ramdas in the trip.

So one early morning, they started on the adventure.
Shambunath armed himself with a thermos-flask filled
with tea and also a small bag containing biscuits, bread,
butter and fruits. As far as the foot of the hill they
travelled by motor-car. Now they commenced the ascent.
They took a path along the greatest incline and ascended
higher and higher keeping in view the peak they had to
reach. From the ground level the summit did not appear
to be of very great height but now, as they went up, they
discovered that the summit seemed to be as high up as
ever. Seven hills, one after another, were passed and at
last they came to the bottom of the peak they had ultimately
to reach.

Up to the end of the fourth hill they walked on a
rough beaten path but further on there was no track. They
had to make their way through thickets and gorges and
over rugged rocks. Except a couple of jackals, who took
to flight at the sight of them, they met no other animals.
Now the highest peak to be climbed had to be scaled either
spirally, an easier method, or right up vertically. Ram¬
das adopted the latter course. He scrambled up using the

SRIN AG AH— RAW ALPINDI— AMRITSAR

375

dense growth of brown grass as hand-hold, followed by
Shambnnath. When they went about half-way up the slope,
Ramdas came upon a small smooth rock to which he lifted
himself and perching on it saw the friend behind struggling
to keep pace with him, his face flushed with excitement, A
look down into the valley below discovered a rare and
marvellous scene. From that dizzy height a wide and
terribly deep chasm was yawning at their feet. As Shambu-
nath neared, Ramdas could not help exclaiming:

“Ram, look below, what a magnificent scene!” When
Shambnnath turned his head to see for a moment he cried
out helplessly: “Swamiji, I am gone, hold on— hold, I am
slipping,” and he stretched forth his arms which Ramdas
immediately grasped with both hands, and with a super¬
human strength pulled him up bodily on to the rock on
which he was sitting. Shambnnath now rested with eyes
closed for about five minutes before he recovered from the
faintness.

“Swamiji,” he then said, “please don’t ask me to
look down again. A glimpse of the awe-inspiring and
enormous depths turned me giddy, and but for you I
should have rolled down the mountain to my sure
destruction.”

They ascended higher still and steadily progressed
through the tall grass that grew luxuriantly on the
mountain, and at last arrived at the summit. The time was
now about three o’clock in the afternoon. They sat down
on the grass and leisurely took a view of Kashmir from
that tremendous height. What Ramdas saw from there
beggars description. It was the vision of the infinite ex¬
panse of space, the dim outlines of mountains looming in
the distance and the extensive valley of Kashmir scintillat¬
ing with, its innumerable glassy lakes, relieved by vast
areas of green verdure and vegetation.

Shambunath was cheerful and lively although tired.
He opened the screw cap of the thermos and the hag of

376

IN THE VISION OF GOD

eatables, and they both did hearty justice to the hard-earned
tiffin* They rested for about half-an-hour. Shambnnath
now suggested that they should make haste for their return
journey since they had to reach down before dark. It was
proposed that they should descend by a different way,
especially by a slope which looked tempting, as it appeared
to be one which could take them to the bottom easily and
in a short time.

They then quickly descended the incline and came to
the brink of a precipice which shut off their further pro¬
gress downwards. They turned to another adjoining slope
of the mountain and climbed down only to meet with a
similar precipice. They turned to a third direction where
they helped themselves down by holding on to the
branches of trees that grew densely. Still their path was
cut off by yet another vertical cliff. Here Ramdas, seeing
some roots projecting out on the wall of the cliff, attempt¬
ed to go down by their aid, when Shambunath intervened
and said:

“Swamiji, I cannot follow yon that way. Do give up
the path.”

Ramdas had to abandon the attempt. By this time, the
evening was fast approaching beckoning the night, clothed
in her dark mantle. Ramdas and the friend rested for some
minutes beneath the trees.

“Swamiji, suppose we can’t find the way down the hill,
what are we to do?” questioned Shambnnath.

“Why, of course, we shall stop here for the night,”
replied Ramdas.

“Oh!” he exclaimed, “I cannot do that in this horrible
place. I am afraid of wild animals. It is time for them to
come out of their lairs. Swamiji, let ns try to find out the
old way by which we came up.”

But the way by which they had ascended was also lost.
They were caught in the perplexing undulations of the vast
chain of mountains. They roamed up and down in search

SRINAGAR— HAW ALPINDI- AMRITSAR

377

of the old path for over half-an-hour but without success ;
and all the while, Shambunath was growing excited and
anxious. At last they found themselves on the rough
beaten path. When he saw it Shambunath’s joy knew no
bounds. With uncontrollable delight he leapt and danced,
and burst out saying :

Swamiji, you are indeed my God. You have brought
me to the path. Let us hurry up.”

Now Shambunath raced down the path like a horse at
full gallop. He took perilous jumps on the way. He was
reckless and wild. Ramdas ran close behind him. The sun
had set. Darkness was steadily encroaching upon the
twilight. When they neared the base of the mountains they
swerved to their left and came upon some old ruins, where
they rested for five minutes and then went down to the
road near a famous spring of Kashmir called Chashma
Shahi. They proceeded to the spring and drank their fill.
The water of this spring is reputed to possess marvellous
medicinal and healing properties. Rich people and invalids
arrange to have this water for drinking purposes.

Now they retraced their steps to the city. Half-way
they met Shambunath’s motor-car which was coming to
fetch them. They jumped into it and by half-past-seven
reached Shambunath’s residence.

(ii) God’s will be done

Another day Ramdas visited Achabal, one of the most
frequented beauty spots of Kashmir, noted for its small
but finely cultured garden and spring. He was accom¬
panied by Shambunath and his father. When they were
about to leave the garden, Ramdas met a sannyasi belong¬
ing to Sri Ramakrishna Mission and had a few minutes’
talk with him.

Ramdas had also a pleasure trip arranged by Shambu¬
nath by boat at the far end of the Jhelum river. Besides
Ramdas and a Sikh merchant, there were in the boat a

378

IN THE VISION OF GOD

German, an Agent for light machinery, and his two young,
lively daughters. The German was making a new experi¬
ment in the working of a small motor-engine fixed to the
boat. The boat now raced on the water at a brisk speed.
The girls were in great glee. They giggled and laughed.
The German conceived an affection for Ramdas. He said
that he held Indian yogis in high regard. He talked freely
with Ramdas on all matters. They went through ten miles
on the river and had a halt at a cool spot for an hour where
they enjoyed a pleasant picnic and a hath in the river. At
parting on their return, the German friend expressed a
desire to see Ramdas again in Bombay where he would be
going shortly, if ever Ramdas visited the city in the near
future. He handed to Ramdas his card containing his
Bombay address which Ramdas preserved.

From Shambunath’s house Ramdas, at the request of
Durgadas, shifted to his spacious residence and stayed with
him again for about a week; Now Ramdas had many a talk
with Durgadas. Ramdas found him a learned and well-
informed man. He possessed a clear head and a vast store
of knowledge. He could talk on every conceivable subject.
To converse with him generally was to enjoy an intellectual
feast. He spoke on philosophy and religion with as much
ease as he did on other topics. He was a great admirer of
Kabir and his works. One day he read out original poems
of Kabir treating of the highest philosophy, and Durgadas,
who was a master in Hindi, expounded them to Ramdas-
He explained the meaning, entering into the spirit of the
sublime teachings.

One afternoon, in the society of his son-in-law, Bhavani-
shankerrao who had newly come from Bombay with his
daughter, Ramdas had a drive in his motor-car to Yerinag,
a place about fifty miles from Srinagar. Yerinag, like other
beauty spots in Kashmir, offered a very charming view. It
was a solitary spot over the hills fully shaded with trees
and watered with numerous springs. At two spots Ramdas

SRIN AGAR— RAWALPINDI— AMRITSAR

379

saw natural springs oozing out of the ground like foun¬
tains. The party remained here for an hour or two and
returned to Srinagar before evening.

Again another day, by motor-car, these friends took
Ramdas to Mattan for visiting the narrow cave on the
hills.

Bhavanishankerrao was to start for Bombay as he had
come to Kashmir during his summer vacation which was
coming to a close. Ramdas proposed to accompany Mm.
But Durgadas, out of his great love, intervened. He appealed
to Ramdas to remain with him for some time more.
His two children, XJddhav and Kabir, also joined Mm.
But Ramdas was determined. He was to leave on the
morrow. Seats for two were arranged in a motor-bus
running to Rawalpindi. In the morning on the day fixed
for departure, a message came by telephone to say that the
seats booked were otherwise filled up and that there were
no spare seats in other buses also for the day. Now,
Bhavanishanker, who had to be present in Bombay on a
particular date to attend his examination, was greatly
upset by the news. For, he could reach Bombay in time
only if he started on the day fixed. Now Durgadas coming
to Ramdas said:

“Ramdas, it is Ram’s will that you should not go. You
must stay with me for at least a month more. So He has
upset your plan of departure. We shall find a seat somehow
for Bhavanishanker, but for you there would be no seat
available which means that you are to stay behind.”

“Ram’s will be done,” Ramdas simply replied.

In five minutes, another telephone message came to the
effect that two seats were arranged in another bus.

“I must confess that your Ram is wonderful,” Durgadas
exclaimed.

“When He wills, nothing can stand in His way of
fulfilling His object. His will is supreme,” Ramdas said.

Ramdas therefore took leave of the loving household

380

IN THE VISION OF GOD

and seated himself by the side of Bhavanishanker, in a bus,
which tore along the mountain path to Rawalpindi*

(iii) Association makes character

For the night they made a halt at Domel in the travel¬
lers’ bungalow, and continued their journey next morning.
All the way Ramdas enjoyed the lavish splendour of en¬
trancing landscapes the sound of the waterfalls and the
pure springs of crystalline water. Long before sunset they
reached Rawalpindi. Jewandas, the friend who had met
Ramdas on his journey to J walajee and had treated him
with such great kindness, was informed by wire of Ramdas’
coming. But he could not, in spite of his efforts, meet
Ramdas at the motor-stand. So taking leave of Rhavani-
shankerrao, who was to start, by the evening train for
Bombay, Ramdas made enquiries for the house of Jewandas,
whose address he knew, and presented himself at the door
of his small dwelling. Jewandas’ wife, as soon as she saw
Ramdas, invited him with great joy to their house and,
making him sit on a cot, fell to pressing his legs. Soon
after this Jewandas arrived. The joy of the blessed pair
to have Ramdas with them knew no bounds. Their little
son also, was greatly delighted.

Devout mothers of the neighbourhood poured in to see
him in large numbers morning and evening and Jewandas’
small house became crowded with visitors. In the evening
he would be taken by the Mends to a garden, away from
the town precincts, where he would talk to them on
devotion and the greatness of God’s Name. Once when he
was on his way to the garden with a dozen friends, a passer¬
by on the road, observing Ramdas clad in ochre-coloured
cloth and in the company of householders, struck a note of
warning;

Beware, don’t teach them (referring to the friends)
that the world is an illusion or you will lead them astray,”
The cautious friend spoke as he walked off.

SRINAGAR— RAWALPINDI— AMRITSAR

38!

For Eamdas the world was no longer an illusion. He
had cohae to look upon it as God’s own expression in form
and movement. For him the world stood revealed as a
gigantic image of God teeming with divine life.

Eamdas spent a week in Eawalpindi during which he
enjoyed a couple of days in the society of K. Sadashivarao
and his family.

The next place to which he travelled to was Amritsar
where Gopalrao, who was given intimation beforehand,
came to receive him at the station. His wife, Girijabai,
was away at her mother’s. He was alone with a man¬
servant at his house in the spacious compound of the
Khalsa College.

Khalsa College is an institution mainly intended for the
education of Sikhs. It consists of an imposing pile of
buildings. There are hostels, vast structures for accommo¬
dating a thousand students. All the professors and teachers
are also provided with residential quarters within the
extensive grounds of the college which can be termed a
colony, having also a Post office attached to it.

A special class for all boys is held every morning for
imparting spiritual instruction, when they are made to sing
prayers and listen to the reading and exposition of Granth
Saheb, the Scripture of the Sikhs. There is a tank of pure
flowing water in which the boys perform their morning
ablutions.

Through the introduction of Gopalrao Eamdas became
acquainted with a few professors and teachers of the college
who paid him frequent visits and invited him to dinner
to their houses. All of them were Sikhs. The Sikhs are a
noble, industrious and kindly people. In the mornings and
evenings Gopalrao would take Eamdas on his motor-cycle
to the city, to visit saint Bhai Vir Singh who had now
returned to Amritsar from Kashmir. He was all kindness
and love. In his house Eamdas met also an old saint*
Yaddasantji who became in course of time quite enamour-

382

IN THE VISION OF GOD

ed of Ramdas. He would, at three hr the morning daily
come to Gopalrao’s from a long distance to see Ramdas.
He would embrace Ramdas and sit beside him with his
hands clasped round Ramdas7 shoulders and would say:

“ I am coming to inhale the sweet fragrance which you
radiate. To be with you fills me with a blissful intoxica¬
tion.” On one occasion Ramdas was sitting with the saints
and a few devotees in Rhai Vir Singh’s worship room
upstairs where the holy book Granth Saheb was being read
by turns by the devotees. Now a man at the entrance
downstairs sent a request to be admitted into the satsung.
A consultation took place between Rhai Vir Singh and
Vaddasantji, and they came to the decision that the man
should not be admitted since he would create a disturbance,
not being a pure-hearted man. Here Ramdas intervened
and pleaded on behalf of the eager devotee.

“ If you consider him impure,” Ramdas urged, “there is
all the more reason that he should be admitted into your
society. Satsung is the most potent power for purifying the
heart of any one who comes under its influence. Do not
deny the man this privilege since he seeks it of his own
accord.” The saints at first refused to take Ramdas7 sugges¬
tion, but had to yield at last and the man was permitted to
enter the room and sit beside them. The man stayed for a
few minutes and then left. Saint Rhai Vir Singh then
narrated a curious hit of his own experience to show how
the society and influence of an evil-minded man produced
disastrous results.

“Once a woman came to me,77 he went on, “in a dis¬
tressed condition. She said that she had been of late
subjected to attacks of splitting headache and wanted
some remedy . When asked how the complaint started, she
said that she was having it since she saw a wandering
sadhu from whom she got the upadesh of a mantram. Ever
since then, whenever she repeated the mantram, she would
feel excruciating pains in the head. When I suggested to

SRINAGAR— RAWALPINDI— AMRITSAR

383

her to give up the repetition of 4ke mantram she refused
to do so, as she looked upon the sadhu as her guru, I
prescribed abandoning the mantram as the only remedy but
not agreeing with my suggestion she left. In a few days
she came again and her condition was much worse than
before. She was finding the pains quite unbearable. When
again I asked her to stop the mantram, she replied that she
tried to do so, but could not as the mantram appeared to
have taken possession of her. Then I suggested to her, as
the only course for averting its influence, to express in
strong language her repugnance for the sadhu and a
resolve not to have anything to do with his mantram.
She refused point-blank to follow this advice as she held the

sadhu in great reverence. She again left.

u After a week she turned up for the third time. She
was quite cheerful and free from the racking ailment. She
confessed that during the previous week the torments
of the headache grew so unbearable that she was obliged
to follow my advice and make a firm resolution not to utter
the mantram, and this resolution she made after abusing
the sadhu and holding him up as a loathsome creature.
Immediately afterwards she added, the headache ceased
and with it the influence of the mantram. Ever since then
she was feeling her old self again. So I consider there is
no greater evil in life than association with a man whose
heart is filled with bestial passions. Such a man easily
communicates his nature to Impressionable people who
are of an emotional and weak temperament. And by the
same rule, no society is so beneficial for our elevation
and peace as that of a man of a noble character and pure
heart.”

CHAPTER XL

AMRITSAR — CHH ATTARPUR

(i) The Golden Temple of the Sikhs

One evening Gopalrao took Ramdas out on a visit to
the celebrated Golden temple of the Sikhs which is their
main Gurudwara. It is situated in the middle of a big
tank with an overbridge on one side that leads up to
the temple from the main land. The tank has all its
four banks artistically covered with glazed and varied-
coloured, square marble slabs. The visitors walked
round the tank on this marble floor before entering the
temple across the bridge. Anybody, irrespective of caste,
cread or colour, has access to the temple. The only
restrictions to be observed are — removal of shoes by the
visitor who should have also clean feet and his headgear
on. At the entrance to the tank two water taps are provided
for washing the feet, and a man is appointed to be in
charge of the shoes left over there.

Now the temple. It is a beautiful structure with small
minarets at the corners of its roof and a dome at its
centre. The entire temple except the floor is covered with
gold sheets. The roof, the domes, and the walls are all of
gold. When you enter the main hall through the verandah
that runs along the four sides, you discover a huge book,
the Granth Saheb, poised upon a stand covered with fine
silk cloth and decorated with flowers and garlands. This
place is the main prayer hall where the best singers con¬
gregate in front of the Sacred Book to perform kirtan to
the accompaniment of musical instruments. There is also
an upper gallery, as in a theatre, where you go up by a
flight of stairs. Here the visitors sit listening to the music
from the hall below. The kirtan goes on from, three in
the morning to ten or twelve o’clock in the night.
Thousands of people, chiefly Sikhs, daily pay visits to

AMRITSAR-CHHATTARPUR

385

this sacred shrine. During the first visit Ram das remained
in the temple only for a short time. He came again with
Gopalrao at three in the morning and stayed till daybreak
on the gallery upstairs. The mnsic that wafted up to Mm
from the hall was most charming. In front of the temple
beyond the tank is the seat of one of the ten famous gurus
of the Sikhs.

The Sikhs are proud of recounting the fierce battles their
ancestors waged to preserve the temple from desecration at
the hands of Mahammadan invaders. Much precious Sikh
blood had freely flowed into the tank and on its borders in
guarding the sanctuary. The Sikhs, even to the present
day, are a martial race endowed with indomitable grit and
valour. The warlike spirit 'was infused into them by one
of their greatest gurus. Guru Govind, who was himself an
intrepid soldier and, at the same time, their religious head.
He trained his followers and formed an army for protecting
their religious faith and shrines from the attacks of foreign
aggressors, especially the M ahammadans. The distinctive
marks of a Sikh are the beard and the uncut hair which is
tied up in a knot at the crown of the head which is invari¬
ably covered with a bulky pheta or turban. They have an
iron wire bangle on one of their wrists and a kirpani or
short dagger hanging by their side. They are quiet and
kind in disposition. While they look upon Guru Nanak
with the highest veneration, they recognize also the great¬
ness of saints and incarnations of other religions.

Guru Hanak, as his life shows, was a wonderful per¬
sonality. He is said to have performed many miracles
during his time. The oft-quoted wonder that he wrought
was the turning round Mecca. It is stated that when he
was in Mecca in his itinerant life he happened to lie down
with his legs turned towards the sacred shrine of the
Muslims at Mecca. The Muslims holding that Guru Nanak
was treating their holy temple with disrespect moved Ms
legs round to a different posture and Mecca itself whirled

386

IN THE VISION OF GOD

round, with this act. The Sikhs do not believe in caste
distinctions and idol worship, prevalent among other
Hindus. Their women are cultured and are free from the
antiquated and borrowed customs of purdah, and also from
the unwholesome modernism of the present day. The
Sikhs have their names ending always with epithet ‘Singh’
which means lion. Verily, they are as noble, fearless and
powerful a people as the kings of the jungle. The splendid
heroism exhibited by Akalis is recent history.

In all, Ramdas remained in Amritsar for a fortnight,
and then left the city for Jhansi.

(ii) The secret of Ramnam

As usual, at Jhansi, Ramdas stopped in the Ram-
manclir into which he was welcomed with, open arms by
the Pandaji. Ramkinkar, Mali a dev Prasad and other
friends were as loving in their attentions as ever. Here,
Ramchandra Gupta with a new friend, Ganesh Prasad,
came down from Allahabad to see Ramdas.

An invitation from Mahoba drew Ramdas to that place.
He again lived for ten days in the cave on Ghokar Parvat.
Jagannath and other friends provided him with food. One
afternoon a young friend came to see Ramdas. He had
some wounds on his forehead and knees. He told the
story relating to the injuries;

“ Maharaj, last evening, I was coming to see you. When
I reached half-way to this place darkness overtook me. In
the dim light I saw right on the path a huge leopard sitting
on its haunches staring viciously at me. I was so frightened
that I gave forth a shriek, and turning hack fled from the
place pell-mell. In the darkness I stumbled over the
stones and fell down several times. However, I got clear
of the grasp of the wild beast and reached home. The
injuries that you behold on me were caused by my falls
during that flight for very life.”

Prom Mahoba, in response to a callv Ramdas proceeded

AMRITSAR— CHHATTARPUR

387

to Chhattarpur, where lie halted in the Krishna temple.
Bhavani Prasad overwhelmed him with kindness and
hospitality. Here Ramdas learnt that Swami Nirbhay-
anandji and his spouse resided at the time in Navagaon.
Ramdas went to that village for their darshan. He arrived
at their residence one evening by motor-bus. The blessed
pair was overjoyed to see Ramdas, but his halt with them
proved short-lived, for about seven o’clock Bhavani Prasad
and his devout wife turned up suddenly in a motor-car.
They urged Ramdas to return with them to Chhattarpur
as the Maharaja of the State was anxious to see him. So
he was back at Chhattarpur that very night.

Early next morning, Gulab Rai, son of Bhavani Prasad,
secretary to the Maharaja, escorted Ramdas to the palace
of the Maharaja. He was a decrepit old man, weak and
emaciated. Ramdas took his seat beside him.

• “I have been repeating Ramnam for over thirty years”,
he said, “but still my mind is as restless as ever. How
then could that Name be said to possess the power of
quelling the tumult of the desire-ridden mind?

“ Peace can be attained,” Ramdas replied, “ by the japa
of Ramnam only when you do so in a spirit of nishkama,
i. e. with the sole desire for liberation and peace and
without longing for worldly things. God grants our
prayer when we appeal to Him with an earnest fervour of
the heart only for pure devotion to His holy feet and for
nothing else. So the secret of Ramnam is in the taking of
it for realizing the goal of life which is immortality or
union with God.”

"■ '“You are perfectly right. It is very hard to get
nishkama bhakti,” lie observed, and changing the course
of conversation said: “I have got a retainer of mine
seriously ill from a gun-shot. He was one of the party who
went for hunting and by oversight on the part of one of
the party, he was shot in the thigh. His condition is very

precarious. I request you to give him the benefit of your

. m

388

IN THE VISION OF GOD

darshan, and I have faith that he will be all right by your
blessings.”

Accordingly, Ramdas was taken to the cottage of
the wounded man. Ramdas found him perfectly restless
through pain, and his relations crowded round him with
deep anxiety. Ramdas was made to pass his hands over
the body and the affected part of the wounded man. Then
he left the house and returned to (tula b Rai’s. Next day he
left Chhattarpur in the Maharaja’s motor-car for Nava-
gaon, where he dined in the company of the saints and
proceeded by the same motor-car to Harpalpur station,
and here catching a train, arrived in Jhansi. Ramdas learnt
later that the Maharaja’s servant had recovered from the
serious hurt. God be praised!

CHAPTER XLI

LIMBDI

(i) u Ramdas wants your mind ,}

From Jhansi Ramdas travelled towards Kathiawar and
made a few days’ halt at Wadhwan City. Almost the
same programme as on the last occasion was gone through
here. He paid visits to Bala mandir and the kuti of ^
Jivraj Baloo. He stopped with Dr. Shukla who with his
pure-hearted wife tended Ramdas with great kindness. On
the termination of his stay here, he was guided by the
friends of Limbdi to that State.

As on the previous occasions lie made his residence at
KantilaPs house, where the old story of rushing visitors
was repeated. Raja Ram and mother Elizabeth came to
the house to see him. The old sugarcandy mothers daily
visited him with the offerings of the sweet crystals. The
wealthy brothers, Ugarehand Shet and Mohanbhai dropped
in twice a day. Invitations to dinner poured in from all
sides. Here Ramdas came in touch with two new friends,
Popatbhai and Joshi.

Popatbliai stuck on to Ramdas for over a month. He
was a pure and selfless soul. He was a Jain by birth and
a staunch disciple of Mahatma Gandhi, and had the benefit
of living in the Sabarmati ashram of Ahmedabad for
some years. He was clad in khaddar from top to toe. He
observed restrictions in food. He eschewed salt and
chillies. He was a simple, sincere and ever willing servant
of God, i. e. of humanity. He took a great liking for
Ramdas and became attached to him and so kept constant
company with him.

Joshi was the Municipal Chairman of the State. He
had lived for many years in South Africa and was one
of those who courted jail along with thousands in
that historic passive resistance struggle led by Mahatma

390

IN THE VISION OF GOD

Gandhi. He invited Ramdas to his house where lie and
his modest wife and lively children showed great kind¬
ness and affection for him.

One day, at Ugarchand Shot’s, he dined with his several
friends. After meals, when he was sitting in the drawing
room of his palatial house, the Shot said in a mock-
serious mood:

“Swami, I am a business-man, a commission agent in
trade and I am very wealthy. I promise you a decent
commission if you would show me Earn whom I am so
eager to see.”

“Well,” replied Ramdas, “ Ramdas can show you Ram
provided you present him with the kind of commission
he demands. He does not, want your wealth. Assure him
that you would hand over the thing he wants from you
and you shall see Ram in all His magnificence.”

“What is it that you want? ” he inquired with great
eagerness.

“ Do you promise before Ramdas tells you what it is?”
Ramdas asked.

He thought for awhile and said: “T cannot promise.
Kindly tell me what is the commission you demand and I
shall see if I am in a position to grant, i l.”

Ramdas was about to drop the matter, but the Shot
insisted on Ramdas’ speaking out about the commission.
At last Ramdas enlightened him. .

“What Ramdas wants from you in exchange for the
vision of God is your mind. Hurrondor it up to Ramdas
totally and you will see God face to face.”

“Oh!” he exclaimed, throwing up his hands: “T can¬
not do that.”

Right,” Ramdas replied, “you wish to retain the
mind for owning this house, your vast riches, property and
relations as yours and undergo anxiety, (arcs and worries
concerning them all. Please yourself. The truth is, unless
we give over our mind entirely to the thought of God and

LIMBDI

391

lay everything that you cling to as belonging to you at His
feet, you cannot have Him. In short, complete and un¬
qualified surrender to God alone entitles you to His grace
and darshan.”

During this visit Raja Ram was overflowing with love,
as also mother Elizabeth, and Ramdas had several invita¬
tions to the palace and the mother’s bungalow. Once a
dinner was arranged by the mother to a select party at her
house, “Sri Krishna Nivas”. She also brought about in her
garden a meeting of several saints the same morning.

A sadhu by name Prakashanand, famous in Kathiawar,
had also been residing in Limbdi at the time. Ramdas had
the privilege of coming in touch with him for the first time
at this garden-party. He was over fifty years of age, short
and stout in build. He used to cover himself with a soiled,
torn quilt, and carry an earthen pot and two sticks. It
was said that he preferred to spend his nights mostly in
cremation grounds. He spoke slowly and in a low tone. He
was exact, wise and simple in his ways. Besides this
mahatma there were two or three Jain sadhu s, one of whom
came on foot from a distance of fifteen miles specially to
meet Ramdas, Raja Ram, Joshi, Popatbhai and Kantilal
were also present.

Raja Ram humorously remarked: “Ramdas, I am not
going to present you with any more clothing. You gave
away the precious things I gave you last time to some
greedy brahman.”

“You may call him by any name you like, hut for
Ramdas he was Ram,” Ramdas replied and added: “In
regard to your present of clothes Ramdas never asked you
for any and has no need for them. God provides him
whenever he wants.”

The dinner over, the party dispersed.

The mother took Ramdas out on a visit, to the house
of Raja Ram’s sister who accorded them a hearty welcome.
Here Ramdas observed the remarkably meek and egoless

392

IN THE VISION OF GOD

nature of mother Elizabeth. While Ramdas was given
a cushion for a seat spread on a carpet on the floor, she
was offered a chair to sit on, but she refused to take the
chair as, by so doing, she would be assuming a higher
position than Ramdas. She therefore squatted on the
carpet beside him. At the time of leaving the house by
the staircase Ramdas was jumping do wn the steps and the
mother kindly hinted: “Beware, Ramdas, don’t lose
balance.”

“Mother,” Ramdas replied significant! y, “Ramdas
never loses balance.”

“You are very clever, Ramdas,” she remarked laughing,
“you have always a ready wit.”

Ramdas returned to Kantilal’s house.

(ii) What fools them—an explanation

One day Ramdas had an invitation from the local
ashram of Jain sadhus. Popatbhai accompanied him to the
ashram.. A dozen sadhus including those who attended the
mother’s memorable garden party had a long discussion
with Ramdas on the question of the moment, ahimsa. They
put him several questions regarding the state of dwand-
watita and trignnatita. Ramdas added a vein of humour to
his talks and evoked frequent laughter from the sadhus.
The leader among them asked Ramdas with a serious
concern.

“Swami, don’t you filter water before drinking?”

“Ramdas does not attach much importance to filtra¬
tion,” Ramdas replied, “unless the water is dirty. The
flowing water of the river which he often used, to drink
with his hands needed no filtration.”

“There are germs in the water which you destroy by
drinking,” he remarked.

“You do the same through filtration,” said Ramdas.
“Moreover, even the drops of water well-filtered have
still animalcules floating in them although these are not

LIMBDI

393

visible to the naked eye. A look through a powerful
microscope would reveal to the sight millions of live germs
in them. For health it is necessary that we should drink
pure water. Destruction of the germs in water either
through the heat of the stomach, filtration or boiling is
inevitable.”

While still the talk was going on, Popatbhai pulled
Ramdas’ cloth from behind and hinted that the interview
might be terminated and they might leave the place. But
Ramdas liked to remain a little longer answering the
curious questions put by the sadhus whom he found in
quite a jovial mood. After a short time, since Popatbhai was
growing impatient, Ramdas had to bid adieu to the saints.

On their way back to Kantilal’s house Popatbhai
observed: “Swamiji, did you not notice that the Jain
sadhus were all the while making fun of you? So it was
that I became impatient to leave the place as soon as
possible.”

“You are mistaken, Ram,” Ramdas answered, “they
were so kind. Ramdas felt quite at ease in their cheerful
company.”

“There you are, Swamiji,” said Popatbhai, “it is this
guileless nature of yours that has made a fool of me and
attracted me and all others to your person.”

In the evenings there would be Ramnam dhun in
Kantilal’s house and Popatbhai in his sweet voice led the
Bhajan. Dr. Shukla and other friends from Wadhwan paid
frequent visits.

Ramdas’ daily morning visits to mother Elizabeth’s
bungalow continued where he also met Raja Ram and
Prakashanand.

Ramdas had also, in response to her wish, to visit
Bama Saheb, the old rani at her palace. The pious lady
was as usual very kind and hospitable.

She asked: “How is it that we don’t attain shantiin
spite of all our efforts ? ”

394

IN THE VISION OF GOD

To. this Ramdas replied: “Ramdas is reminded of the
popular song of Kabir in which he says: The fish is thirsty
in water; at this I cannot help laughing. So although we
always live, move and have our being in the infinite
ocean of pure bliss, still we complain that we are
miserable.”

Then the learned and well-informed lady said: ‘"True,
the fish can drink water only when it turns on its side,
otherwise not.”

“Yes, in our case,” Ramdas replied, “to completely
surrender to the will of God is to turn on the side, then
we are filled with the nectar of immortality.”

One morning mother Elizabeth introduced Ramdas to
an American tourist, a young lady, Mrs. Pym. At the first
meeting she discussed about the movement of Mahatma
Gandhi and her interview with him. She held a prejudiced
view about the Mahatma and his principles of public
action. Ramdas told, her at the close of the conversation
that she was welcome to differ from the Mahatma, but to
ascribe to him a deliberate aim at fame and self-importance
as she did, was wrong. He added that she must admit
it was but right that India should be self-sufficient and
independent. India must learn to maintain herself with
regard to her main needs of life, namely, food and clothing
from her own produce and manufacture. Ramdas did not
believe in India’s isolation from the rest of the world
which would mean her decay and death. She must have
free intercourse with other countries of the world, but such
intercourse should be based upon equality and indepen¬
dence. The cult of hate was ruinous. Ramdas might not-
agree with Mahatma ji in all that he said and did, but he
had deep regard and love for him, so be it with her and
all.

In the afternoon, the same day, there was a meeting at
Shet Mohanlal’s residence. This time three ladies were
present, each of them belonging to a different nationality.

LIMBDI

395

Mother Elizabeth was of course an English lady, Mrs. Rym
an American and a new arrival, Miss Krouse was a German.
Prince Pratap Singh, a younger son of Raja Ram, was also
one of the party.

Mother Elizabeth got copies of Ramdas" second booklet,
“At the Feet of God,” in the publication of which she had
helped and to which she had written a loving foreword,
and desired that Ramdas should present them to the ladies.
The ladies asked him to have his autograph on the presented
copies. Accordingly, he wrote down his love and regards to
them signing: “From your child Ramdas.” On a previous
occasion, at the wish of mother Elizabeth Ramdas had
written the same words on a copy which she had for her
own use. Seeing the exact similarity of the wording in the
case of the other ladies, she remarked, when they were
alone together later, “Ramdas, don’t you think this
mother’s love (referring to herself) is greater than that of
others? I expected you would make some difference in your
estimation of my love in comparison with that of the
other mothers.”

“ For Ramdas all mothers are alike.” replied Ramdas.

After sundry talks about the ways of Sabarmati ashram,
which was recently visited by Mrs. Pym, during which
Ramdas played the role of a silent listener, he had a short
conversation with Miss Krouse. This young lady had
adopted Jainism and had spent many long months on
Mount Abu in rigorous austerities. She was simple and
childlike in her manners and talks. Dressed in plain clothes,
she was frank, cheerful and unsophisticated. She glanced
over the pages of 4 At the Feet of God. ’

“I do not agree with you, Ramdas, in your articles of
faith,” she said. “I believe that by purushartha, i. e. by
steady and severe discipline alone can the contaminated
and imprisoned Atman be purified and liberated. I do not
believe in the theory of the pristine and eternal purity and

freedom of the soul, with ignorance only as a cloud over

50^

396

IN THE VISION OF GOD

it, and also I do not believe that the mere removal of the
cloud means realization of immortality as Vedantists
hold.”

“ You may approach the Truth, mother, in whatever
way you like. The question simply is, which is the easiest
and quickest path that takes you to the goal,” Ramdas
observed.

After a course of milk and fruits the party broke up.

Now Ramdas received a call from Una, a far away
corner of Kathiawar in Junagad State. Maganlal, the
young friend who was Ramdas’ companion during his
former visits to this province, was now employed as a
teacher in Una. It was he who was drawing him to the
place. Popatbhai also started with Ramdas.

Before leaving Limbdi, Ramdas paid a last visit to
mother Elizabeth. When parting she remarked:

“Ramdas, you have reached in spiritual attainment
the last but one step. You have still to rise higher. You
are blessed. It is all due to your samskaras of previous
births.”

Ramdas with folded palms replied: “ Ramdas does not
know what stage he has reached, higher or lower. Neither
does he care to know. He is simply where God has placed
him and he is content.”

CHAPTER, XLII

UNA— BOMBAY

CO The dose of poison

In due time, Ramdas arrived with Popatbliai at Yeraval,
a prominent sea-port on the Kathiawar coast. Here they
stopped with a Gujarati doctor in his hospital, who took
them in the evening to attend the kirtan and discourse
of a saintly householder in the city. They also visited
Prabhaspattan where, according to Bhagwat Puran, the
Yadavas, members of Sri Krishna’s vast family, fought
among themselves bringing about the total destruction of
their race. Here in an extensive plain was a small enclosure
in which there stood an ancient peepal tree. The fence was
of iron bars fixed on low walls. In the niche of one of
the walls was seen an image of Sri Krishna in a reclining
posture. It was said that this was the spot where Sri
Krishna shuffled off his body as the result of his being hit
by an arrow from the bow of a passing hunter.

It was arranged Ramdas should start from Yeraval by a
cargo brig that was bound for Una. The brig was an open
boat filled with gunny bags of merchandise. It was to
leave the port in the night. So early at night Ramdas and
Popatbhai boarded the vessel. The season was winter.
Hence the cold was severe. The cutting sea breeze blew
over the boat with full force. They possessed hardly any
extra clothing. They coiled themselves in the hollows bet¬
ween the bags and covered themselves with the single
cotton cloth they each had. The boat left the shores about
ten in the night. It was believed at first that the boat
would reach the port Una by the ensuing morning. But for
lack of wind the boat made very slow progress; morning
dawned and they were still far away from the destination.
Cold in the night was now succeeded by the heat of the
sun. They were well-nigh fried in the sun the whole day,
the boat having reached its destination past six in the

398

IN THE VISION OF GOD

evening. They had also to observe a partial fast, for they
had no food to eat except a plantain each and they had
even no water to drink.

At the landing place the odour of dried fish that filled
the air was too much for Popatbhai. He expressed his
disgust in strong terms and did not wish to take this route
for return journey.

On landing they met Maganlal and another friend who
had come to receive them. A six-mile walk brought them
to Una. Ramdas and Popatbhai remained with Maganlal
in his rooms on the ground floor of a big building, the
upper floor of which was occupied by a Farsi chemist and
his family. Maganlal was living alone.

The news of Ramdas’ arrival spread in the town and
many people came to see him, of whom mention has to be
made of a Parsi chemist, Dr. Mahadevia, a Khoja and the
schoolmasters.

Ramdas had invitations to dinner form the doctor and
the Parsi chemist. Their children and wives also treated
Ramdas with great kindness. The Parsi chemist, a quiet,
earnest and simple soul, spent most of his time in Ramdas’
company. He was so much enamoured of Ramnani that he
commenced repeating it ceaselessly. One day an incident
happened which tended to strengthen his faith in God.

While he was sitting with. Ramdas, a travelling agent of
drug-stores came to interview the chemist friend. In the
course of their business talk the Parsi chemist asked the
agent to supply him with a certain poisonous drug. The
agent expressed his surprise that the chemist’s stock of that
drug should have gone off so soon, as he had supplied the
stuff, a good quantity, only very recently. Then the ques¬
tion came up as to what was the maximum dose of the drug.
Now the Parsi friend came to know that he had that day
■given to a patient a dose of the same drug by mistake
twenty times the .quantity' .of the maximum dose. The
medicine was to be taken at seven o’clock in the evening

UNA— BOMBAY

399

and the talk here was going on about the same time. The
Parsi coming to realize the consequences of his oversight
got thoroughly frightened and, losing no time, directly
ran up to the patient's house. But fortunately for him the
patient had not swallowed the death-dealing dose of poison.
He snatched away the packet of the powder and hastened
back to where Bamdas sat, and falling at his feet said with
great emotion, his eyes filled with tears:

“Swamiji, you have saved me today from the gallows.
It is all due to your kindness.’* Then he narrated the whole
story.

“It is the remembrance of God that saved you, friend:
the saviour is always God,” Bamdas replied.

For this lapse on his part he undertook a fast of three
days during which he subsisted merely on water, and
Bamnam never left his lips. He also eschewed sleep
at night. The Bam mantram rang on his tongue
continuously.

Visits to the sugarcane fields of the Khoja friend,
where he was given a cool drink of the cane juice, and to
the noted shrine of Mahadev in the suburbs of the town
comprised the other events of the earlier part of Bamdas’
stay in Una. Latterly, he was presented to the boys of the
Ideal High School, in which Maganlal was a teacher and
also to the girls of two primary schools. In all of them
Bamdas delivered short speeches upon, “The right conduct
of boys and girls.”

While returning from the High School he joined in the
game of cricket with the boys on the play-ground. When
he stood up for bowling, his very first ball knocked off
the mid-wicket. Amidst the laughter of the lookers-on,
Bamdas left the field.

In the hospital there was a post-mortem examination
over the body of a young man who had died by an accident.
With the permission of the doctor, Popatbhai was present
at the examination. He carefully scrutinized all the internal

400

IN THE VISION OF GOD

organs of the human body. Directly it was over, he came
to Ramdas and remarked:

“ Swamiji, the stomach in our body is after all such a
small bag that I wonder why we stuff it with so much food.
The stomach, judging from its size, needs only a small
quantity of food. We must be overfilling it causing it to
bulge out and produce a pot. belly.”

Ramdas laughed, as also the other friends who listened
to his humorous but pertinent observations.

Dr. Mahadevia belonged to the Tilak school of thought.
He had many a discussion with Ramdas on the question of
non-violence.

Ramdas remained in TJna for over a week and his
time of departure came. Popatbhai would not agree to travel
by the sea route. So a bullock-cart was engaged to convey
them to Veraval. They were warned that the road was
very bad. The cart was half-filled with straw on the top of
which was spread a thick mattress with two pillows. The
sides of the carriage were fenced with loose ropes. As the
cart progressed they found it impossible to assume sitting
posture. The stalwart bullocks dragged the cart behind
them ruthlessly over the hard, dry, rocky and uneven
tract. The cart rolled on swaying from side to side, punctu¬
ated by sudden thuds and knocks. The occupants of the
cart now and again bumped against each other. They had
to clutch at the loose ropes of the fence for very life, lest
they should be thrown out on to the road through the
wide gaps in them. Sleep and rest were out. of question.
For all their efforts they could not retain a single position
for more than a minute. They seemed to be a pair of
sardines just out of the sea on the dry sands, fluttering
and leaping over each other!

What with the sudden jumps of the cart and the clash
of the bodies their very bones seemed to rattle in their
frames. Ramdas laughed and laughed at the unique experi¬
ence, and said with a great amount of truth, “Out of the

UNA-BOMBAY

401

frying pan into the fire.” Popathhai was silent. The distance
to be covered before they could reach Yeraval was about
forty-eight miles and would take not less than twenty-
four hours. Por an hour, at long intervals, there were four
halts at the wayside villages. When there were only ten
miles still left to reach Yeraval, Ramdas jumped out of the
cart and proposed to walk the distance and Popathhai
followed suit. At dusk they reached Yeraval.

The cart arrived later; except for the loss of a pillow
which must have dropped on the road, there was no other
mishap. The night was spent in a small room on the third
storey of a huge business house belonging to a young
merchant.

Now Popathhai who is a man of simple habits had a
deep-rooted dislike for smoking. He would go about
advising every smoker, who came in contact with him to
give up the habit, at the same time, expatiating upon its
manifold evils. But by a strange irony of fate, he was the
storekeeper of bidis for Ramdas who was given to smok¬
ing! His high regard for Ramdas would not permit of
his looking upon this habit of Ramdas as condemnatory. In
the small room he smoked. The windows being very high
and small in size, clouds of smoke gathered in the room,
thick and fast.

“Ramji, the nauseating smell of smoke must be very
trying to your nostrils which are unused to it,” remarked
Ramdas.

“Not at all,” he replied quickly; “on the contrary, the
smoke you puff out has been purifying the atmosphere.”
Yerily, true love sees no defects and this is the greatest
quality of love!

(ii) God does everything for the best

Popathhai parted from Ramdas at Yeraval since he had
to return to Wadhwan city, his native place, while Ram¬
das hoarded the B.I.S.N. steamer sailing for Bombay.

402

IN THE VISION OF GOD

The steamer started from Veraval in the night and reached
the Bombay port in the evening next day. He made his
way straight to Sanjivrao’s rooms where he gave an agree¬
able surprise both to Sanjivrao and his wife.

This time Ramdas’ stay in Bombay extended to over
two weeks, and he had to go through a fully crowded
programme. Hundreds of visitors from various parts of
Bombay poured in to see him from, early morning until late
in the night, and he was kept either busy talking or enter¬
tained with sweet kirtan by the devotees who could sing.
Of these a young friend, Ratnakar by name, arranged for
two discourses by Ramdas in the hall of the Saraswat
Association, Gamdevi. On each occasion there was a
crowded audience mainly of Saraswats. The first di scorn se
was in English on "The Goal of Lite” and the second in
Konkani on “Karmayoga”. The second waslargely attended
by Saraswat ladies.

As Ramdas spoke extempore, which he always did,
the supreme bliss he was enjoying flowed out. in words.
At the time he found himself in a state of perfect ecstas5r.
He talked freely like a child before the motherly audience,
for the friends and mothers assembled heard him with all
love and patience.

The substance of his discourse on the Goal of Life was:
The highest gift, this human life, is granted to us by God
in order to realize Him— the supreme Reality— who is
eternal bliss and peace. God-realization means universal
vision, i. e. to become ever conscious of our union with an
impersonal, calm, pure, changeless and all-pervading
existence and look upon all form and change as the expres¬
sion of that Truth. This exalted state is attained by constant
attunement of the mind to the single thought of the
Truth through a ceaseless stream of remembrance and
meditation of it. The condition of our progress towards
the Truth, depends upon our ardour and intensity for its
attainment. When we understand the Truth as the goal

UNA-BOMBAY

403

of life, our approach to it becomes easy and rapid. The
aim of life should not be anything short of this highest
consummation of human life. Concentration of thought
and effort is the first desideratum. For concentration the
easiest method is the constant repetition of the divine Name.
He who possesses the Name is possessed of the Truth.
What has made Kamdas swim always in an ocean of bliss
and peace? It is the divine Name. He is present before
you, as a living example, showing the potency of the
Name.”

Friends invited him to Santa Cruz and Matunga where
also he had to deliver two discourses. Cod willed that His
servant and child should thus be drawn out from obscurity
into the limelight of Bombay to preach about His greatness
and the glory of His Name.

In the course of his discourse at Santa Cruz, when he
touched upon the golden priniciple “God does everything
for the best”, he narrated a popular story in support of the
deep truth underlying the motto.

Once a king with his minister followed by his retinue
went into the depths of a jungle on a hunting expedition.
Now the minister was well-known for his wisdom. He
held the motto: 'God does everything for the best/ and
whenever anyone went to him for advice in his trouble,
woe or misfortune, the minister would console the dis¬
tressed party by inducing him to acknowledge the truth of
the saying.

The king and the minister in their hunt for game sepa¬
rated from the followers and roamed far into the interior
of the extensive forest and eventually lost their vray.
The sun rose to the meridian. The king was oppressed
with fatigue and hunger. They rested in the shade of a

“Minister,” said the exhausted king, “I am sorely
upset through pangs of hunger. Can you get me some¬
thing to eat?”

404

IN THE VISION OF GOD

The minister looked round and discovered fruits on
the trees. Climbing up a tree he plucked a few ripe fruits
and presented them to the king. The king in his haste to
eat the fruit, while cutting it with a penknife, chopped off
a bit of his finger. With a cry of pain he dropped both the
fruit and the knife, his injured finger streaming with blood.

44 Ho! 11 he cried out, 44 how it pains— 0, minister.”

“ God does everything for the best,11 put in the minister
quietly.

These words tended only to rouse the already petulant
king. He flew into a rage and cried out:

44 Fool, truce to your philosophy! I have had enough
of it. While I am suffering from excruciating agony the
only consolation yon can tender is: ‘God does everything
for the best’. How can this be for the best when my pain is
intense and real! Avaunt, I will have nothing of you in
future. Get out of my sight, and never show me your
face again.11 The king could not control himself and
rising up kicked the minister furiously and commanded
him to take himself off at once. While the minister was
leaving the king, he calmly reiterated : 44 God does every¬
thing for the best.1’

Now the king was left alone. He tore a strip of his
garment and bandaged his injured finger and was given to
sad reflections, when two stalwart men wore seen approach¬
ing him. They instantly fell on the Icing and bound him
hand and foot. Struggle or resistance was utterly useless,
as the men were sturdy giants in build.

The frightened king now asked:

44 What are you going to do with me? 11

They replied: 44 We want you to be sacrificed at the altar
of our goddess Kali. It is the custom to offer to her a human
sacrifice once a year. The time has arrived for it and we
were on the look out for a human being and we are
fortunate in having found you.”

These words .of his captors thoroughly alarmed the

UNA— BOMBAY

405

king. He remonstrated: “ Let me go, I am the king of a
province. You cannot, therefore, kill me for the sacrifice.”

The men laughed and said:

“Then this year’s sacrifice is going to be unique, and
our goddess will be highly pleased when she finds that we
bring to her altar this tune an exalted personage as an
offering. Come along.11

They dragged the victim to the Kali shrine, not far
away from the spot. He was duly placed on the sacri¬
ficial altar. Things were ready for the death-blow, when
the priest observing that his left-hand forefinger was
bandaged, unloosed it, and discovered that a portion of it
was cut off. He said to the men: “ This man is not accep¬
table to our goddess. Set him free. The goddess wants a
whole man, while the man here has a defect in his body.
A bit of his finger is gone. Let him go.11

‘ Accordingly, untying the ropes with which he was
bound, the men set the king free and allowed him to depart
in peace.

Now the king remembered the words of the minister,
uttered when his finger received the wound: “God does
everything for the best 11 — indeed had it not been for that
fortunate cut he would have by now been a dead man. He
felt keenly for the ill-treatment he had meted out to his
friend. He was anxious to repair the blunder by begging
his forgiveness. So he rambled in the wood, called aloud
the name of the minister, and at last found him. The
minister was resting beneath a tree. Going up to him the
king embraced him with extreme love and said: “ Friend,
I seek your forgiveness for the cruelty I inflicted on you.
The truth of your golden saying is brought home to me.”

Then he narrated the incident of the intended sacrifice
to the goddess, and how he was set free on account of the
defect in his hand, caused by the knife-cut.

“Sire,” replied the minister, “you have done me no
harm. So there is nothing to forgive. In truth, yon have

406

IN THE VISION OF GOD

saved me. While you kicked and drove me away, you may
remember I repeated the same saying: ‘God does every¬
thing for the best’. Now in my ease as well it has come
true. For, if you had not driven me away, I would have
been in your company when the men of Kali captured
you and, when they discovered that you were unfit for the
sacrifice, they would have offered me instead, since I had
no such defect in my body as the one you load so provi¬
dentially acquired. So God does everything for the best,.”

The story produced a deep impression on the minds of
the friends who assembled to hear Ramdas.

(jil) The dance on the head of Shiva

Durgashanker, an elder brother of Kantilal of Limbdi,
resided in Bombay. He was Ramdas’ fellow student during
his old life at the V. J. Technical Institute of Bombay. He
and his pious wife were paying frequent visits to Ramdas
at Sanjivrao’s. He proposed to take Rami I as on a trip to the
noted Elephanta caves near Bombay.

Early one day, a party of about twenty persons including
ladies started on the trip. Saujivrao and Ratnakar also
formed the party. They boarded a brig specially engaged
for their use. As the brig sailed on the sea with an
undulating movement, the friends entertained the party
with choice devotional songs to the accompaniment of a
hand harmonium, which, they had taken with them. By
noon they drew up at the lauding jetty, leading to the hill
containing the famous caves. On alighting they sought a
quiet place for their dinner. They had provided them¬
selves with various kinds of refreshments. After dinner
they sauntered about to see the caves.

The first cave they entered, the largest one of the lot,
was a spacious hall, cut out of a giant granite rock, sup¬
ported on solid, beautifully carved pillars standing at
short intervals. Inside the cave was a shrine having on its
facing wall three compartments, each of which represented

UNA-BOMBAY

407

figures of images embossed in relief. The middle figure was
the huge head of a threefaced god. The sculpture was ex¬
quisite. The faces bore a calm and peaceful appearance.
On either side of this visage were life-size images exhibit¬
ing the same skill and mastery of art. To the right of the
cave there was a reservoir of water fed by a perennial
spring issuing from the side of the hill. To the left was a
plain rock -cut temple with an open court-yard in front.

The party sat in the court-yard and again the singers
entertained the party with their soul -elevating music.
About three o’clock they went out looking for new places to
be seen. Going round the hill, at its base were found many
other small caves at various distances from each other. At
one place descrying a big Shiva Ling in a cave-temple,
Ramdas ran up in advance and mounting on the image
commenced dancing on its head in ecstasy. The friends
who followed later were both surprised and delighted to
behold Ramdas dancing on the head of Shiva. The image
was over five feet in height and three feet in diameter.

When it was nearing four o’clock they started on
their homeward journey. Nowt the boat swayed on the
weaves with greater majesty, now bounded, then rose and
fell. The cool evening breeze blew over them keeping them
absorbed in the sweet memories of the blissful day. By
evening the party reached the city.

Here Ramdas was inspired by Ram to write a letter
to Anandrao of Kasaragod expressing a vdsh to have an
ashram in that place on the Pilikunji hill. He also
suggested that it might be named 4 * Anandashram’ * .

The days in Bombay passed quickly in continued rounds
of bliss. The divine Name spread far and wide.

CHAPTER XLI11

ERNAKULAM — K AS AR AGOD —

ANGAR-SHOLAPUR

(i) The Miracles

The friends in Sholapur district were keenly longing to
have Ramdas in their midst. So the next place Ramdas
visited was this district. Here, as on previous occasions, he
was welcomed by vast masses of people with great accla¬
mation. He was taken from village to village in proces¬
sion and honoured with the grandeur and display, peculiar
to the East. In one village where he stayed for a week,
there was a unique devotional ferment among its in¬
habitants. People of all castes and creeds mingled to¬
gether kirtan, bhajan, harikatha and feast became the
order of the day.

Janardan Pant and Prem Singh were Ramdas’ close
companions, of whom the latter was perfectly mad with
devotion. He was for days so inebriated with the divine
emotion that lie would be often unconscious of his body
and surroundings. He spent days and nights dancing and
singing God’s Name.

Mothers went into ecstasies at the sight of Ramdas.
Govind Jo shi’s wife would every evening wave round
Ramdas her hands containing salt to ward off the evil
eye — a custom observed by the Hindu mothers in regard
to their children! Prem Singh took Ramdas to Ins village
Diksal where, in the presence of a big gathering, he bathed
him with curds and milk mixed with sugar, ghee, and
honey which they denominate as “Panchamrit Abhishek.”

A humorous incident took place during Ramdas’ visit
to one of the villages named KhandalL He was invited
by the Knlkarni of the place. With Ramdas had come over
fifty friends from the preceding villages. The meals

eRnakulam-kasaragod-angar-sholapur

409

provided by the hosts everywhere in these parts consisted
of sweet cakes and ladoos. When all the friends assembled,
sometime before dinner Ramdas asked a boy to fetch a
few bunches of neem leaves — neem is a tree common in
that place, the leaves of ivhich are bitter to the taste,
but they have medicinal properties. The boy brought the
leaves. Now Ramdas proposed to the friends to join him
in eating them. At this the expression on their faces
underwent a change from one of cheerfulness to its reverse.
One by one they slipped away offering some lame excuse,
and so Ramdas alone had to eat his share of the leaves.
When the dinner time arrived, all the friends turned up
without an exception!

Ramdas went round over thirty villages. It was a time
of unprecedented enthusiasm, bustle and joy, both for
Ramdas and the villagers. Amongst those who felt a great
attraction for Ramdas and sought his constant company
was the young lad Maruti, who has been mentioned in
the early part of this narrative.

In Angar, Ramdas had to stay for eight days before
his departure to Kame, a railway station. The eight days
were characterized by incessant activities on the part of
the villagers in kirtans, bhajan and feasts. On the last
day, Ramdas was taken round all the lanes and streets of
the village in a procession consisting of thousands of
people with music and the country band. The flags and
other emblems of the temple were also carried in front of
him. The crowds followed up to the outskirts of the
village where Ramdas, taking his final leave, raced on
towards the railway station which lay at a distance of
nearly four miles from Angar. About fifty villagers
followed him.

Word was sent in advance to the station master, a
devout brahman, who was anxious to entertain Ramdas
for an hour before the arrival of the train. Ramdas and
the party reached the station in the evening. They were

4 id

in the vision oe god

led directly to the residence of the sl.at.ion master. He
had expected not more than a dozen people with Rain das
and so had prepared meals only for that number. Rut the
number actually exceeded fifty. The host and his people
at home grew anxious as to how they could satisfy all
the people that had come. Then' was uo time to prepare
meals again. However, the friends were asked to sit for
supper and, strange as it would appear, the food sufficed
the whole lot and there was no deficiency in anything.
An old# woman of the house came out after the feeding
was over, and with hands folded in salutation said: “The
ways of God are simply inexplicable. lie has worked a
miracle in our house.1’

After the meals, the party sat on the platform and for
about fifteen minutes Prom Singh entertained them with
songs of Brahmanand in his melodious voice. Soon the
train arrived and Ramdas got into a carriage accompanied
by a few friends. Now one of the parly, who came to the
station for the send-off, handl'd to Ramdas a. small hag
containing some ground-nuts, suga.r-c.andy, parched rice
etc. all mixed up together. Ramdas, thinking of distribut¬
ing the eatables as prasad to the friends on the plat¬
form, who now crowded at the door of the compartment
occupied by him, took them out by hand fids from the
bag and commenced to distribute them freely to the
friends. Seeing this, the passengers in other compartments
poured down and corning to where Ramdas was, stretched
forth their hands for ‘prasad.1 lb' wont on giving away
the eatables from the bag. The amazing thing was the hag
would never become empty. lie must have distributed its
contents to more than a hundred persons until the train
moved away from the station and still tin* bag contained
some ‘prasad.1

Here a few words about the nature of the villagers
surrounding the Pandharpur shrine in Bholapur District
may not be out of place. These simple village folk, besides

ERNAKULAM— KASARAGOD— ANGAR— SHOLAPUR

411

being sincere and honest, have an extremely kind and
hospitable disposition. No traveller or guest is allowed to
go from their doors without receiving due service from the
household. They are humble and unassuming in their
manners. They take it that the guest is Vithoba Himself,
the deity of Pan dharpur and, on the side of the guest, he
too considers that he is fed and kindly treated by the same
deity. Their mode of living is quite plain ; coarse but whole¬
some food and thick clothing put on in the old fashion
suffice their needs. They are a hardy and industrious
people. Time is of no account with them and so they are
not bound by its tyranny. They are tolerant, generous, and
self-sacrificing to a degree. They do not harass their minds
and others1 with sceptical doubts. They implicitly believe
in the workings of Providence and live always in sub¬
mission to Him. Their women are also of the same
incorruptible nature.

(ii) A straight hit

For the Ekadashi, Ramdas was taken again to
Pandharpur where he came across troops of devotees whom
he had met on his visit to the villages. From Pandharpur
on his way to Akalkot, wherefrom he had an invitation,
he made a halt for a day in Sholapur.

Prem Singh, who was in his company, desired that he
should stop with a relation of his who was a great devotee.
Eamdas agreeing, the party consisting of Janardan Pant,
Prem Singh, Maruti and Madhavrao proceeded to the
devotee’s house. Here already a noted saint was a guest of
the householder and a puja of a photo of the saint’s guru
was in full progress when Ramdas entered. Eamdas"
directly went up to the verandah where the worship was
held. A seat of cushions was by the side of the photo, the
asan of the saint. Prem Singh, who carried a deerskin for
Ramdas, spread it on the cushion and beckoned him to takg*<
his seat on it. Eamdas unconsciously obeyed andjig^#^^

412

IN THE VISION OF GOD

whilst all the congregated people were standing and the
saint was performing the puja in all eclat. The pn ia over
the saint without caring even to look at Ramdas, retired to
an inner room of the house as a mark of displeasure at the
apparently insulting behaviour of Ramdas. In fact, Prem
Singh had unwittingly made him sit on tho gadi or asan of
the saint who must have surely boiled and fumed at Ramdas’
gross insolence.

But Ramdas was unconcerned and indifferent. Next,
to make reparation for the lapse and scenting unpleasant¬
ness, Prem Singh, preparing another seat by the side of
Ramdas, requested the saint to come out and grace it, which
he however did with manifest reluctance. Then garlanding
both, he saluted them. The saint was not yet pacified.

The saint asked Ramdas who his guru was to which
Ramdas replied “Ramdas’ guru is residing in his own
heart and in the hearts of all.” At this the saint sniffed
contemptuously and left his seat.

In the evening, as usual, in the programme of the saint
there was reading of Dasbodh, the well-known work of
Saint Samarth Ramdas, the eminent guru of Shivaji of
historic fame. In the course of his discourse the saint
levelled at first veiled sarcasms at Ramdas and at last broke
out into the peroration: “Nowadays, it is common for any
man m the street to don the sannyasi robe, pose himself as
guru and travel from place to place for collecting disciples.
It this type you have one in the person of the sadhu sitting
here, and he pointed his finger directly at Ramdas.
Ramdas could only smile at the invective. After his
favachan ™as over, Maruti, the lad, was called upon to
•fiitPea < on the oft-quoted and sublime si oka of the Gita:

Sard vadharman parityajya ” etc . “abandoning all

dharAnas come to Me alone for shelter, grieve not, I shall
UWte thee from all sins.” The boy delivered himself in
a breathless outflow for about half-an-hour. Lastly the
asked Ramdas to speak a few words in Hindi .

ERNAKULAM— KASARAGOD— ANGAR— SHOLAPUR

413

At first Ramdas started on the universal darshan which
he emphasized as the goal of all spiritual endeavour. Then
he came to the means of its attainment. He held out service
of saints and Ramnam as the only sadhanas for the puri¬
fication of the mind and heart, which was the essential
condition for achieving that supreme vision. He congratu¬
lated the assembled devotees on their good fortune in
having an opportunity for serving a saint. Pointing to
the saint by Ramdas’ side, he added, that there was a saint
for them to serve and be benefitted. He exhorted them
not to allow such a God-given occasion to slip by.

For the night Ramdas was escorted to the house of a
merchant devotee ; who once had an occasion to entertain
him at Angar. He was away from home, but his pure-
hearted wife welcomed him and the party into her house.
The saint whom Ramdas met at Prem Singh’s relation’s
house had asked him to be present next morning when he
would expound Yoga Vasishtha. But Prem Singh stood
resolutely against Ramdas’ attending it. The friends who
were with him made adverse comments on the saint’s
behaviour towards him. But he stopped them saying: “Why
do you forget that it is Ram Himself playing that part? He
assumes various characters.”

Early on the following day, the party left Sholapur by
motor- bus for Akalkot. By midday they reached the town
and were put up in the house of a friend named Taksade.
He was all kindness and hospitality. This friend arranged
for a discourse in English by Ramdas at the Samadhi
temple of the late renowned saint of the place, Akalkot
Bava. A few hours before the engagement, an elderly
vakil who was stricken with grief over the demise of his
near relation came to see Ramdas. In his talk he roundly
attacked faith in the existence of a God. Ramdas had a few
words with him and a marvellous change came over him.
He took Ramdas to his dwelling and was all humility and
kindness.

414

IN THE VISION OF GOD

In the evening, among a large number of friends wU
attoded the too™. „ ,te temple, the Yaldl ^ '*»

one who Sat straight in front °f Ramdas. The latter spoke
for about forty-five minutes. He observed the vakil shed-
ing streams of tears. It was evident that he was touched
by Ramdas repeated exhortations to believe in God and
develop devotion for Him.

That very night Ramdas had to start from Akalkot to

"ST*"- ?e railww *•*» » » disto«»

lies from the city. A horse tonga was hired to take him
o the station. The vakil friend was there to take final

friAn )0 him' When the t0nga WaS about to start, the
friend was overpowered by strong emotion and wept on

account of separation. Then, again, as the tonga was

nearing the railway station, Maruti cried like an in cm,

fr rnRrn °f poaching severance"
from Ramdas. Janardan Pant took him to task for his

exhibition of feelings in that manner, reminding him of the

Gita dokas.°P ly ^ ^ t0 PrOP°Und wllile dilathlS' on the

p Th6Qy reached the station and, when the train arrived,

^ iem Smgh and Madhavrao also started weeping. So in
the midst of their wails Ramdas and Janardan Pant, who

~ -*»

(iii) A mother sees a Vision

In due time the train slowed down at the Bamnlfmv
! a ^nnand halted* Alighting they made their way straight

™mlt0 the statl0Q to receive them. In Bangalore
gavTthe devotT; ^ * few days' Janarda» Pant

gave the devoted household the delight of listening to his

hankatha performance. The day of departure ha vinu
come Janardan Pant left for his district by an earlier
ram. At the time of bidding farewell to Ramdas, Janardan

415

ERNAKULAM-KASARAGOD-ANGAR-SHOLAPUR

Pant also wept, when Pamelas reminded him: “Ramji
what is this you are doing? What about your words to’
Maruti when he manifested similar feelings?”

. Ramdas also started at the appointed time and it was
night. His next destination was Ernakulam in Cochin
Mate. The railway carriage in which he travelled was
crowded. He secured a seat at the corner of a short
enc i. A passenger on the bench was sleeping at full length
and Ramdas sat in such a manner as to cause the least
disturbance to the sleeping man. The seat in front of him
was occupied by three men, two of whom were Musal-
mans. Prom their gilt turbans and the showy badges, they
appeared to be sepoys of some eminent personage. A
steady look at the oval brass plates on the red badges
revealed the fact that they belonged to the Cochin State.
Both the sepoys, as night advanced, began to doze in their
shats. The elder of the two, fearing that his neat gilt
turban might tumble down while nodding through sleep,
placed it near Ramdas on his seat and commanded him in a
gruff voice: Hey, take care of my turban; see that it does
not fall down. Watch and guard it well.” Ramdas signified
by a hum’ that he would do as bidden.

The sepoys now entered deep into the land of sleep,
and Ramdas fell to watching the precious turban given to
his charge. A little later, the sleeping man on his bench
stretched his legs straight, and Ramdas bad to move to the
very extremity of the bench and so was obliged to take up
the turban and place the valuable charge tenderly on his
lap. Still further the passenger lengthened himself. Ramdas
thought that he was not an ordinary human being but, an
India-rubber man, for he seemed to stretch himself to any
extent! Ramdas now, seeing the floor below the opposite
seat vacant and free from luggage, slipped down to the
place with the turban. Placing the turban near his head
on a portion of his cloth, Ramdas took a reclining posture
since the low place did not permit of sitting upright.

416

IN THE VISION OF GOD

The train ran on unmindful of the fantastic positions
assumed by the passengers who were huddled up within its
compartments. Ramdas also dozed away. As the morning
light was streaking in through the windows, he was
startled by a soul-racking, sharp and strange cry above
him. It was the gruff voice of the sepoy, owner of the
turban, who was heaping curses on the rogue who dis¬
appeared with his head gear. Now Ramdas slowly slid out
of the nook with the turban in his hand. At the sight of
the turban, the sepoy leapt through joy and wresting it
from Ramdas’ hands cried: “So yon were below the seat!
Ha! how could I know? Thank Allah, I have my turban
back.” And he stroked his long grey beard with evident
self-complacence.

Ramdas now came to Shoranur Junction where he met
Sanjivrao in whose escort he caught train to Ernaknlam
and, by midday, reached the destination.

As usual Ramdas stopped with Sanjivrao at whose house
in the mornings and evenings a number of friends who
had been visiting Ramdas on the previous occasions came
to have talks with him. After dark there would be every
day kirtan in Sanjivrao’s house by his wife and children
who sang in a melodious voice the abhangas of Tukaram
and other saints and also God’s Names. A few friends
including Veeraraghava Iyer would attend the function.
All the friends would be absorbed in the blissful contem¬
plation of God for about two hours when the music was
going on.

In regard to the recent illness of Veeraraghava Iyer,
an extraordinary incident which took place has to be des¬
cribed here in some detail. Sometime ago this friend fell
seriously ill and his life was despaired of. He dropped
into a state of coma having lost all external conscious¬
ness. In this state he remained for a whole night. His
devoted wife was in close attendance on him. She was
keeping watch on this critical night. Past midnight, an

ERN AKULAM-KASARAGOD- ANGAR - SHOLAPUR

417

irresistible wave of sleep overpowering her, she fell into a
short nap. When she 'woke up with usual anxiety she
beheld a strange vision. She discovered a sannyasi sitting
on her husband’s bed by his side. She was surprised how the
sadhu could have come at that time of the night. But her
heart was elated with hope that her husband would recover
after such an assuring sight. The vision lasted for a few
moments. The figure of the sannyasi disappeared, but her
heart fluttered with faith and hope. Next morning
Veeraraghava Iyer came down to normal consciousness with
a. decided turn in his illness towards recovery. In a few
days he came round and was entirely free from the illness.
Now his wife had no occasion to see Ram das although her
husband was seeing him at Sanjivrao’s every time he visited
Ernakulam.

On his complete recovery his wife spoke to her husband
of the vision she had on that particular night and gave a
clear description of the sannyasi she had beheld. Strange
as it seemed to Veeraraghava Iyer, he found that her
description exactly tallied with Ramdas and he expressed
it to his wife, who thereafter felt a great desire to see
Ramdas. He narrated this incident to several of his friends.
This time when Ramdas was in Ernakulam, Veeraraghava
Iyer s wife specially came to Sanjivrao’s with presents to
see him and convinced herself and. others that she had seen

that memorable night of her husband’s illness the form of

the very sannyasi whom she was seeing in Ramdas. Strange
indeed are the ways of God! Ramdas’ stay in Ernakulam
coming to a close he departed from thence for Kasaragod
which he reached in due time.

(iv) Anandashram

Ramdas reached Kasaragod. After darshan of
Gnrudev and others, he remained at Anandrao’s, occupying
the small room of his private office. Anandrao was contem¬
plating the erection of an ashram, for him and wa^ a waiting

418

IN THE VISION OF GOD

his return. He with Ramdas ami some others went one
morning to the Pilikunji hill in search of a suitable site for
the ashram and at last discovered a beautiful spot belonging
to Chandavar Sanjivrao. On negotiating for the plot with
Sanjivrao, he agreed to hand over the small piece of land
entirely for the ashram as a gift on condition that, if at
any time the activities of the ashram as a religions institu¬
tion should cease, the property should go back to him.

The work of constructing the building was taken up by
Anandrao in right earnest, and it was hurried on as the
monsoon was fast approaching. The ashram consisted of a
tiny room with a raised pedestal against one of its walls to
serve the purpose of a cot, and a square open verandah for
receiving visitors and holding small kirtau parties. All
round the four sides of the ashram a belt of tulsi
was planted. The site had a charm of its own. On its
southern side was the beautiful view of the Payaswini
river and green fields, and on the other side were hills
covered with a dense jungle of tall trees. Soft, cool
breezes always played about the ashram coming from the
river. In the morning and evening the air was filled with
the sweet music of birds. Before the ashram was occupied
Ramdas paid hurried visits to Mangalore and Puttur.
Ku ber Anandrao escorted him to Puttur where he was put
up at the Police Inspector Snndarrao’s house. Hearing of
his arrival many residents of Puttur, both friends and
mothers, came to see him. An enterprising young man, full
of zeal for the uplift of the school boys, had started a trial
institution called Shanti Shi hi r whore boys were trained in
the discipline of the body and mind. A diet free from salt
and chillies was prescribed. The chief principle on which
the institution worked was the observance of bralmuicharya.
Life was systematized, and rules and regulations controlled
the activities of the student, so that they might grow up
into pure, noble and fearless sons of India.

Ramdas was invited to this institution by Raman

ERNAKULAM— KASARAGOD— ANGAR—SHOLAPUR

419

Nambiyar, the headmaster of the High School— an
earnest, simple and pure soul. Thus he was brought into
contact with the young aspirants and their patriotic leader.
He was asked to speak a few words on brahmacharya to
the boys which he did in a short speech.

The next item of interest during his stay in Puttur was
the visit to the noted Sri Krishna Mandir of Sri Krishna
Rao, the veteran saint of the place. Kuttanmam, as he was
known to all, was all kindness and love. He possessed a
glorious record of religious service and led a life of purity,
simplicity and devotion. Always kirtan, bhajan and
readings from religious texts were always going on in the
mandir presided over by the venerable saint.

Ramdas gave some discourses on devotion and allied
subjects in Sundarrao’s house which were attended mainly
by mothers. He was taken to several houses for dinner and
kirtan. Ramdas’ brother by old birth Narsingrao also had
him for a night’s kirtan and dinner at his house. Here
Ramdas noted the power of Ram-mantram on a devotee,
Gopal Pai, who had the repetition of the Name going on
audibly even in his sleep, his very snoring was continuous,
sonorous chanting of the mantram!

Soon after Ramdas arrived at Kasaragod he paid a
flying visit to Mangalore. He stopped with Sitaramrao in
Mangalore and also paid a visit to mother Rukmabai at her
father’s. At Sitaramrao’s he met an itinerant, educated
sadhu who started a conversation with him on the proof of
the existence of God. Ramdas had a few words with him
but, as he seemed to be a sceptic and not open to convic¬
tion, Ramdas refused to be dragged into further discussion
with him.

One afternoon, when Ramdas was sitting in the portico
of the house with some mothers, a young man was seen
standing at the gate of the compound with a bunch of
plantains in hand. He stood for nearly an hour looking in
the direction of the portico. When the mothers departed he

420

IN THE VISION OF GOD

r m , • 6 PlantamS t0 Eamdas£ell prostrate
at his feet. Making him seated by his side, Ramdas went

on talking about the power of God’s Name and the blissful
nature of true devotion to God. As he spoke on, the young
mans eyes were filled with tears which coursed down hit
cheeks m streams. When Ramdas finished he again

prostrated at Ramdas’ feet and begged:

“Be gracious to give me the upadcsh of Ram-mantram ”

Ramdas immediately initiated him with the immtvum
and lie left. Ramdas was to leave Mangalore for Kasaragod
the next day. An hour before departure this young man
suddenly turned up, an utterly changed man! He wore the
ochre or orange-coloured robes of a sannyasi and his head
was clean-shaven and he had a lota, in Ins hand.

He was a bright and healthy-looking lad having the
light of meditation in his eyes. He was the youngest of
tour brothers who ran a, coffee hotel in Mangalore. The
eldest was a devout soul and. was spending bis time mostly
m kirtan and bhajan. Ramdas heard the story of the
youngest brother’s conversion from him. It appeared,'
immediately on leaving Ramdas, the youngest brother
whose name was Rayu got his head shaved ami had Ids
clothes dyed m red ochre. For Ids initial bldksha, Rayn
presented himself before the door of his brothers and called
out for alms in the Name of God. His brothers were both
pained and surprised at the transformation in Rayu. They
ned to persuade him to give up tlie diksl.a and return to
, hve with them to which he replied: “ 1 am not related to any
of you and am no longer yours. I belong to God in future

and my Ufe is for His devotion and service.” On receiving

s llo"“e' He ""mrnM IM«

The ashram work was getting on apace. When all
' mgs were ready, with a few select friends including

ERNAKULAM— KASARAGOD— ANGAR— SHOLAPUR 421

Kuber Anandrao and Savoor Sliankarrao who had come
down specially for the occasion, Ramdas proceeded with
the singing of God’s Name to the ashram. Gurudev, though
weak with old age, having desired to attend the opening
of the ashram, also came. For over an hour bhajan went on
and choice songs were sung by some pious mothers. At the
c ose of the function Ramdas spoke on universal vision
for about half-an-hour. After distribution of prasad the
friends dispersed.

CHAPTER XL IV

KASARAGOD

The foregoing chapters of this narrative were
written some years ago. To bring the narration up-to-date,
the account that follows is now appended to it. It is also
intended to make this supplement as brief as possible by
going over only the most outstanding features of Ramdas’
later experiences.

Life at Anandashram, Kasaragod, was also filled with
events which are worthy of chronicle. The earlier part
of it ran on smoothly except for the crowds of visitors
who assembled in the ashram either for performing bhajan
or listening to the talks of Ramdas. Then commenced a
period marked by celebrations during which the singing
of the Lord’s Name and glories went on continuously for
twenty-four hours attended by hundreds of the devotees
of Kasaragod.

Spiritual aspirants, young and old, had recourse to the
ashram. Of these, mention may be made of a few who
were, as it were, whole-time sadhakas, because they re¬
mained in the ashram during night, as well. Ramanath
Kini, Kanda, Purnanand and Krislmappa were the princi¬
pal aspirants. Ramanath Kini was a young man who
possessed not only a steadfast devotion to God but also a
spirit of dispassion towards the pleasures of the world.
Krishnappa was also a remarkably earnest and enthusiastic
devotee. Kanda and Purnanand were of advanced age.
They devoted their time mostly in taking part in the
bhajan and repetition of God’s Name. They were one and
all exceedingly kind and loving to Ramdas.

Ramdas’ daily food which consisted of a small quantity
of boiled rice, milk and curry in the afternoon and fruit
and milk in the night, was provided by Anandrao.
Although he lived in a quiet and out-of-the-way retreat, he
k

KASARAGOD

423

was kept engaged in talks, correspondence and other
activities till late in the night.

Now a few main incidents during his stay in the ashram
will be recounted here.

Krishna Bai, whose life in some detail has already been
written and published in a booklet, visited the ashram in
the company of some other ladies. From that time, her
attraction for the ashram and Ramdas grew in intensity
until at last she dedicated her life to the service of God
and became a prominent co-worker with him. Her
radiant personality, the selfless and silent service she
rendered in the ashram, her pure overflow of love towards
all alike, shone out of her and revealed her inherent
greatness. She underwent innumerable persecutions when
she was thus walking heart and soul along the divine path,
but all through it she maintained her cheerful and patient
nature untouched and unruffled. Those aspiring souls who
came under the influence of her dazzling purity were
redeemed.

Rama Bai (Ramdas’ daughter by the old birth) with
her husband was one of the constant visitors of the ashram.
As she imbibed the discourses of Ramdas on devotion,
during which he spoke also impressively on vairagya, the
girl s mind turned away from the world, awakening in her
heart a deep love and longing for God. Thenceforth she
appeared to have been caught in the grip of a severe mental
struggle. She lost all taste for the things of the world. She
curtailed her domestic activities, reduced her food and
finally gave up all interest and attachment to her house
and became absorbed in God-thought. This state of things

naturally frightened her husband and others in the house.
Her one cry to Ramdas was: “ Make me love God.” This
state continued some months. However, after a great deal
of persuasion by him she came round and lived a normal
life, of course without detriment to her love and devotion
to God.

424

IN THE VISION OF GOD

About, this time, mother Rukma Bai, although she was
ailing clue to the chronic attack of asthma, came to stay
with him at the ashram. The aspirants and devotees and
principally Krishna Bai served and attended on her with
great love and reverence. She bore bravely the discomforts
of the ashram life. However, at the pressure of Ramdas,
she went back to live with her daughter, coming to stay
in the ashram off and on.

Soon after the ashram was started t wo young women,
school-mistresses of Kasaragod, became regular visitors to
the ashram. Both, of them were unmarried but they
were real spiritual aspirants. Purity and nobility of
character shone on their faces. They got instructions from
Ramdas regarding the methods for repetition of the Name
and meditation. With earnestness and zeal l, hey acted up to
these instructions. One day both of them questioned him
whether a woman can maintain bralmtacluirya all her life:
Ramdas replied, ‘Certainly.1 At this tlioy were highly
pleased. They put themsel ves under strict disciplines started
evening bhajan at home, regulated their died, and thus led
an austere and chaste life. Blessed mothers! May the light
of God ever illumine your hearts and all the ways of your
lives.

Through correspondence Ramdas was in touch with
innumerable devotees in various parts of India. A year
passed away in the ashram and those distant friends
longed to see Ramdas again. Letters commenced to
pour in from all parts appealing to him to leave the Ashram
and start on another tour. Since ho had no command from
Ram to go from the ashram he stuck on to it. Efforts
through correspondence having failed, the friends of Maha¬
rashtra deputed Janardan Pant to visit the ashram in
person to persuade Ramdas to go over to them under his
escort. Janardan Pant and Sri Krishna Dcshpande arri ved.
Their advent yielded immense joy to the devotees of
Kasaragod. Janardan Pant performed a kirtan at which

kasaragod

425

hundreds of them assembled. But in spite of Janardan Pant's
assiduous attempts to induce Ramdas to start with him on
a tour, he had to turn down his proposal. He had not at
the time the least inclination to respond to his loving
invitation. It was all so willed by God. Janardan Pant's
disappointment was indeed great, and at the time of his
departure he was moved to tears and exclaimed: “What
message can I carry to the devotees of Sholapur who are so
eager to have your darshan?” Ramdas had nothing to say
m reply except to request him to convey to the devotees
his appeal, namely, that they should not cease repeating
the Lord s Name and feeling that Ramdas was ever with
them. Janardan Pant and Sri Krishna Deshpande left
Among the saints who visited the ashram and gave
Ramdas the joy of their satsang were: Swami Pranavanand,
Swami Anandashram and Dwarkadas.

• Swami Pranavanand, an elderly sannyasi, was a great
and noble soul. At the very sight of Ramdas he conceived
a love for him which can only be compared to the love of a
mother for her child. His stay was very short being only
for a day. In the night he would join Ramdas when he
danced in ecstasy taking the Lord’s Name. The swami, at
the request of the devotees of Kasaragod, delivered a
discourse on the tennis ground near the Munsif’s court. At
the swami’s pressure Ramdas was made to fill the president’s
chair. After his discourse Ramdas spoke a few words on
the unity of religions.

Shortly after, Swami Anandashram, the spiritual head
of the Saraswat community, arrived at Kasaragod and took
his residence in the precincts of the Sri Pandurang temple.
Of course, the members of the Saraswat community went
in large numbers for his darshan. At the repeated pressure
of a friend among them, Ramdas was also taken over to
him for darshan. Ramdas was made to take his seat opposite
to him in an arm-chair in a small room on the first-floor
of a house, I. he elite of the community had also assembled

426

IN THE VISION OF GOD

at the place. Ramdas duly honouring the swamiji with
salutation took his seat. At the first glance he discovered
the swamiji to be a pure and great soul. His handsome
features radiated the glow of spiritual light. Ramdas
felt perfectly free and blissful in his company. Without
ceremony Ramdas started recounting to him the incidents
of his trip to Kashmir and Amarnath. In a Jew words he
discoursed upon the siddbanta of Kashmiris, that is, of
Shiva and Shakti. Soon after, Ramdas, taking leave of the
swamiji, returned to the ashram. A few days later, the
swamiji in company with his disciples paid a visit to
Anandashram. The occasion was characteristic of his broad¬
mindedness and kind and affable nature. After spending
an hour or thereabouts in Ramdas’ company, during which
Ramdas alone spoke a few words on the value of solitude
and satsang, the swamiji left the ashram and went back to
the temple.

Dwarkadas’ stay in the ashram extended over two
months. While he was a devout anti pure soul by nature,
he was given to smoking ganja. The intoxication of this
drug would unsettle his mind and turn him into a violent
and irritable man. He carried with him a few small brass
images of God for his daily worship. He was performing
the daily worship after bath on the front verandah of the
ashram. About this time Mark Sanjivrao was coming to the
ashram for the nights.

One day Ramdas was called away at Rama Bai’s house
for attending their bhajan. In the ashram there were
Ramanath Kini, Mark Sanjivrao, Dwarkadas and two
other devotees. After the bhajan was over Ramdas returned
to the ashram about, nine o’clock in the night. Mean¬
while something had happened in the ashram. Dwarkadas
was found to be sitting in a corner with a wry face nursing
his knee-joint. The tale came out. When Ramdas was away
there was a friendly scuffle between Dwarkadas and
Ramanath Kini in the course of which Dwarkadas tumbled

KASARAGOD

427

down from the verandah, his knee striking hard on the
floor of the yard. He was fretting and grumbling over the
accident. Ramdas consoled him. It must be related in this
connection that Mark Sanjivrao was an early sleeper. He
would therefore insist upon all the members in the ashram
to go to bed early. So by ten o’clock all retired to sleep. It
might have been about eleven o’clock when a loud grunting
noise proceeded from the direction of Dwarkadas which
awakened the sleepers. Mark Sanjivrao was the first to cry
out. Rubbing his eyes he lifted up his head from the pillow
and inquired what the row was about. Ramanath Kini from
outside enlightened him with the information that
Dwarkadas was the cause of the disturbance. Now Ramdas
drawing the attention of Dwarkadas asked him what
the matter was. He replied:

“I just now remembered my dead father and as a result
*of it could not help weeping over his separation.” Sanjivrao
assured him that he would meet him some day and every¬
thing would be all right and that he might for the present
sleep the matter off. For a time there was a lull and
Sanjivrao and others entered again into the depths of sleep*
Not many minutes had passed before a piercing yell startled
Sanjivrao and others. This time Sanjivrao shot out of bed
and going up to the dimly- burning lantern, turned up its
light, and, arming himself with it, directly made for the
place where Dwarkadas was sleeping. All the time he was
muttering: “Let us lay the ghost once for all. The devil
is at its tricks again. We shall find out what the matter
with him is.” He held the lantern before Dwarkadas’
face and allowing its full glare to fall upon him: “What is
wrong with you?” he bellowed. The reply came: “I want
to attend the first call of nature.”

“Why don’t you? ” anxiously asked Sanjivrao.

By this time Ramdas was also standing beside Sanjivrao.

“Look here, have you no eyes to see? My knee-joint

has swollen and I cannot walk,” he replied pointing to his

54*

428

IN THE VISION OF GOD

knee, on which there had appeared a protrusion as bigas
a tennis ball .

Mark Sanjivrao was a man cl tact and resource. He
called Kanda and Ramanath Kirn for help. Dwarkadas, on
account of his incessant smoking of ganja, had a lean and
emaciated body. Under instructions from Mark Sanjivrao,
Kanda and Kini raised Dwarkadas by the armpit, one on
each side. He was easily lifted up. Mark Sanjivrao with
lantern in hand became the leader. With his usual swinging
gait and long strides he walked in front, lantern in hand,
and the two friends at the back carried the bent frail figure
of Dwarkadas, lifting him right above the ground, Ramdas
watched the procession. He was taken near a pond and the
business over, in the same style, pomp and circumstance he
was carried back to bed. Mark Sanjivrao, after a parting-
word of advice coupled with a warning and a throat not to
make any more horrible noises, retired, along with the
others to rest.

Purnanand used always to have discussions over reli¬
gious beliefs and practices with Ivanda who was his chum
and of the same age. The outer verandah of the ashram
had a screen on one side made of palm leaves. The screen
was fixed about a foot from the edge of the verandah,
leaving a dark gap in between. One day Purnanand
sitting on this edge of the verandah was with great enthusi¬
asm exhibiting to Kanda the various modes of asana. In
the process his back being turned towards the enclosure
he slipped backwards and tumbled down the dark gap.
His two legs and hands alone were', seen shooting outwards.
There was a hue and cry. None could resist roaring with
laughter at the ludicrous situation into which our yogic
aspirant had fallen. Kanda who was a stout and strong
man stepped forward and pulling him out both by the
legs and hands put him the question: “What do you call
this asana?”

One afternoon Purnanand and Ramdas were alone in

KASARAGOD

429

the ashram and they were sitting on the verandah. Now
Purnanand ’s son, a young man, dropped in. Coming straight
to Ramdas he squatted facing him. He said: “I have come to
teach you, if you would condescend to become my disciple.11
Ramdas replied: “Ramdas is- your humblest disciple and
would be highly grateful to you if you would teach him.”
Ramdas awaited his reply in an attitude of perfect humility.
All the time Purnanand was fuming with rage at the
behaviour of his son, but Ramdas signed to him to keep
quiet. The son proceeded:

“You have to know that the world is the manifestation
of Ram. He dwells in all beings, creatures and things.
This vision you have to attain if you aspire for absolute
liberation. Do you understand ?”

“Yes, by your grace,” Ramdas replied.

Purnanand was restraining himself from dancing with
fury, and curbing his tongue from hurling curses on his son.
No more questions were asked. There was silence for some
time. Then the son spoke again.

“Swamiji, I have a question to ask you.”

“What is it, Ramji ? ” Ramdas said.

“You see, in the nights when I sit up for meditation,
my mind wanders. Can you prescribe a method by which I
can have steady concentration and meditation ? ”

“Ram, you are simply wonderful. Have you forgotten
that you are the guru of Ramdas who has come to teach
him what he does not know, viz. about God-realization?
Whence is this question about the restless mind and all
that ? You are veritably Ram Himself.”

“ No, no,” he impatiently cried out, “I am not Ram.
I am Ravana. Hit me so that I may behave better.” Say¬
ing this he laid his head at the feet of Ramdas, and when
Ramdas raised him, found that the friend’s face was wet
with tears. Soon after ho left, Ramdas learnt from
Purnanand that his son had a bet with his friends in the
bazaar that they should stand him a treat in a tiffin shop if

430

IN THE VISION OF GOD

he succeeded in making Ramdas angry ; and if he failed he
would stand them a treat instead. Poor friend, ho lost the
bet !

Dwarkadas’ worship of the images went on regularly
day after day. The time of ins departure came. The day
previous to it he was as usual engaged in his worship having
the murtis spread out on a cloth in front of him. Ramdas
was at the time sitting on his asan outside. Kanda
who was a so-called untouchable, which fact Dwarkadas
could know only the day before, came to the ashram as
usual but, this time with a bunch of ripo plantains as a
farewell offering to Dwarkadas. ITc directly came up and
was about to place the gift at the feet of Dwarkadas when the
latter suddenly flared up and shouted forth: “ IIow dare you
come near me ? Don’t you see that I have put on the sacred
cloth and am doing puja i Oct away irom my presence.”
At these sharp words Kanda shrank back and cruiotly
going into a corner took Ins seat. Ramdas observed the
whole game, (retting up from Lbs place Ramdas puietly
proceeded towards Dwarkadas, and bofore he could
know why Ramdas was coming to him, collected the
images and the puja materials by folding up the doth on
which they were placed and making the whole thing into
a sling, with all the force at his command, (lung thorn into
the ditch at the right side of the ashram. Dwarkadas was
stunned, and gazed at Ramdas with looks (illed with awe.
Ramdas then told him:

Look here, Ramji, your devotions have been taking
decidedly a wrong turn. That devotee before you,” point¬
ing to Kanda, came to you with a heart full of love and
reverence and was about to offer you a precious gift of
fruits. Now you chose to discard him. That moans you
have discarded the very love of God. For you in future

the living human image should be God. Therefore, get up
and prostrate at the feet of Kanda whom you have wantonly
insulted. He is your Ram, God and all. This is the vision

KASARAGOD

431

that yon need. Worshipping brass images and conceiving
hatred for man is not devotion. Be quick to repair your
gross blunder.” Instantly Dwarkadas got up and going to
Kanda fell at his feet. Thereafter, until he left the ashram,
he was engaged in repeating God’s Name and prostrating
before everyone, to whatever caste or creed he or she
belonged, who visited the ashram.

The call from the devotees from Maharashtra and
Northern India for Ramdas became insistent. At last he
could not resist it. Ram gave him the command to go out
and fulfil their wishes. Accordingly he wrote to Janardan
Pant asking him to come over and fetch him.

The news of Ramdas’ intended departure created quite
a sensation amongst the adherents of the ashram. Of
them Krishna Bai was affected most. Till then she was
spending her nights with her children in the house in which
she resided. Now she insisted that he should permit her to
stay in the ashram for the nights. Mother Rukmabai in
spite of her ill-health remained in the ashram but as regards
Krishna Bai, he was not willing that she should keep away
from her children in the nights.

One evening as usual he had to remind her to return to
her house. In fact she used to be so much absorbed in the
service of the ashram that she would entirely forget to
mark the passage of time and to leave the ashram even
when the darkness of night was closing upon the world.
On this occasion she was most reluctant to leave for her
house. In so many ways she appealed to him to allow her to
remain in the ashram. But in view of her children he could
not agree to that. She left.

The following day, about eight o’clock, a cultivator
turned up bringing the news that Krishna Bai was found
lying down in a jungle at the top of the hill near the bhuta
sthana, one of her legs swollen and herself partly uncon¬
scious. At once Ramdas with some others in the ashram ran
up. to the place. They found her sitting beneath a tree, her

432

IN THE VISION OF GOD

clothes all soiled with mud and earth and one of her legs
swollen up to the knee. Ramdas with the help of the
friends conyeyed her to the ashram. He learnt from her
lips that she had spent tire night partly in the outer
yard of the ashram and partly in the jungle where she was
found. The refusal on the part of Ramdas to let her stay
in the ashram had deeply affected her. She said she could
not return to her home. The swelling was due to a snake
bite, but Krishna Bai was perfectly calm and her face
was as radiant as ever, not a shadow of pain marring it.
However, by God’s grace, she recovered.

Among the earnest aspirants who visited the. ashram was
one named Gunda, a native of Puttur. He came on leave
from Bombay where he was employed. At the closing
period of his leave he came to see Ramdas. A brief
talk with Ramdas brought about a far-reaching trans¬
formation in him. He at once abandoned the idea of rejoining
his post in Bombay and made up his mind to stick to
Ramdas. At his request Ramdas initiated him with the
Ram-mantram. No sooner did he repeat the mantram for
half-an-hour than he was so far carried away by the spiritual
emotion caused by it that lie began to dance in a wild
ecstasy. Thereafter he turned his mind and life entirely to
the thought of God and service of the ashram. He was a
silent man, humble, unobstrusive and assiduous. He was
a simple, pure and great soul.

The day for departure arrived. Ramdas left Kasaragod
in Janardan Pant’s company and the railway platform
was fully crowded by the devotees of Kasaragod including
Krishna Bai, mother Rukmabai and others.

CHAPTER XLV

BANGALORE— SHOLAPUR

In due course Ramdas and Janardan Pant reached
Bangalore and were put up at Bhavanishankerrao’s house in
Malleswaram. Their stay here was only for a couple of
days. At the wish of the devotees in the house Janardan
Pant performed a kirtan which was also attended by the
people of the neighbourhood. At the time there was in the
house a purohit who was called in for some religious
ceremony. When Ramdas retired to the room, which he
occupied for rest, the purohit came to him and read him
a severe lesson. He took him roundly to task for abandon¬
ing the householder’s life. Ramdas silently swallowed the
4 bitter ’ pill and dismissed the matter with a smile, for
^explanation and argument with him were found to be of
no avail .

Their stay in Bangalore coming to a close they left for
Sholapur. At Sholapur station a batch of friends was
awaiting their arrival. G-ovind Ramakrislma Joshi and his
son-in-law were among the party. At this time, the annual
celebration at Madhavrao Kulkarni’s house in Anjangaum
was in progress, and it was proposed that Ramdas should
first attend this function and then proceed to Uple-Dumala.
They were also joined at this place by Prem Singh. The
party in due time reached An jangaum. The celebration at
Madhavrao’s was then in full swing. Ramdas felt great
■elation in the company of Madhavrao and other devotees.

Anant Buwa, son-in-law of Govind Ramakrishna JosM,
entertained the assembly with his kirtan, and Ramdas had
also to deliver a discourse on bhakti.

Prom Anjangaum the party consisting of Ramdas,
■Janardan Pant, Prem Singh and two devotees from Uple-
Dumala, who had specially come to invite and escort

Ramdas, started in bullock-carts. They reached in the even-

434

IN THE VISION OF GOD

ing a small -wayside village called Yavli. Remaining here for
the night the party, early in the following morning, prose¬
cuted their journey towards Uple-Dumala. The reception
which the people of Uple-Dumala accorded to him was
simply beyond description. Men, women and children
of all castes, creeds and races had with one mind
joined hands in making the reception a grand success. He
was led through the streets of the village in the midst of a
huge procession to the accompaniment of (ire- works, bhajan
and the Indian band. The devout mothers, the front-yard
of whose huts along the path were swept and besmeared
with cow-dung and ornamented with raugoli, stood on
their door-step with lights and offerings. The scenes all
around manifested the signs of a gala day. Festoons decora¬
ted the houses and the roadways. The procession after
passing through all the streets of the village at last halted
in front of Babarao Kulkarni’s house, and Ramdas was taken
inside the house where preparations had been ma,de for his
stay. The house was filled with the enthusiastic, crowd to
overflow. The continuous refrain of the divine, Ram-mantram
rang forth from every one in the assembly. Moon it was
followed by dancing. The Muslims of the place also took
whole-hearted part in the reception. To the surprise and
delight of the Hindu devotees a pious Muslim joined the
dancers singing aloud the Ram-mantram. Singing
and dancing continued the whole night. The devotees
appeared to have forgotten themselves in the ecstasy
produced by the melody of the divine Name.

His stay in this village prolonged for about eighteen
days. People from the neighbouring villages also came in
hundreds to swell the concourse. The divine Name “ Ram”
issuing from the lips of every one in the village surcharged
the atmosphere with a tense spiritual fervour.

The programme of bhajan, kirtan, feasts and discourses
by Ramdas was worked out in a regular rotation. The
devotees poured on him their pure and glorious love in

BANGALORE— SHOLAPUR

435

every possible manner. To give a detailed account of the
events, during his residence at this place, would be a labori¬
ous task. So he puts down here one or two important items.

Among the devotees of the village was a young widow
belonging to the shudra caste. From a month previous to
his visit to this village, this devout soul had been observing
a rigorous fast avowing that she would taste food only
after Ramdas had taken a meal prepared by her at her
house. The young mother whose name is Anjani mata came
to him and invited him for dinner. Meanwhile, the other
devotees of the place had already divided up the days of his
stay among themselves for the offering of food to him. He
now placed the problem before them and pleaded on behalf
of the mother. One of the devotees volunteered to forego
his turn in favour of Anjani mata. So he had the unique
privilege of enjoying the nectarine food prepared by that
divine mother.

One day he had an invitation from a Muslim. Ramdas
went to his house followed by many brahman devotees. The
strangest part of it all was that the faithful Muslim condes¬
cended to perform Ramdas’ pada puja in the proper style.
When the puja was over, the Muslim going inside his small
hut brought his long suffering wife out on the verandah
where Ramdas sat and making her sit beside him prayed to
him to pass his hands over her body. It was evident from
the condition of the woman that she was sinking under a
slow and continuous fever. She had been reduced almost
to a skeleton. As requested by the Muslim, Ramdas passed
his hands on her head and back and also gave her a part of
the milk given to him by her husband. Then he left the
place. Some days later when he was away in another
village, he came to know that this ailing mother having
been cured of her fever in about a week’s time was able
to help her husband in the fields. All glory be to the great
Lord whose will is so powerful and whose ways are so
mysterious!

65*

•436

IN THE VISION OF GOD

In the evenings Rarndas would run to the bank of the
local river and dance in circles in which hundreds of the
village devotees joined, singing the divine Ram-mantram.
Altogether his stay in Uple-Dumala was marked by the sup¬
reme triumph of love in the light of which people of every
denomination mingled together in 'a spirit of perfect equa¬
lity and brotherhood. Where the love of God manifests
there the darkness of conventional distinctions that breed
strife and misery disappear. 0 Lord! victory ever attend
Thy Name.

The account of Uple-Dumala cannot be complete with¬
out the mention of a few prominent devotees of the place.
Raghunath Maharaj, Krishnaji Pandharinath, Happa Saheb,
Babarao Kulkarni and a Gujerati merchant wove the out¬
standing figures who contributed their wholehearted services
towards not only the success of the programme but also
in planting of the seed of the divine Name in the hearts of
all the villagers.

At the pressing invitations from the neighbouring
villages, Rarndas visited, on leaving Uple-Dumala, Bhatarn-
bare, Kaudgaum, Ambe-Jawalage and many other villages.
Everywhere thousands of people came to meet him. The
so-called untouchable classes freely came forward to touch
his feet. Devotion and love rose in floods. The Name
of God spread far and wide and the hearts of the people
bathed in an ocean of joy. The reception he got in every
one of these villages was exactly similar to the one he had
while entering Uple-Dumala.

About this time the annual. Kartik festival at Pandhar-
pur was approaching. So, on the suggestion of Janardan
Pant and other devotees, Rarndas went with them to
Pandharpur for this festival. This time he and the party
stayed in a dharmashala. He was made to visit the
temples for the darshan of Vithoba. On the last day of
his stay he spent a few hours beneath a cluster of tall trees
near the banks of Chandrabhaga river. Here he met all

BANGALORE— SHOLAPUR

437

the devotees who had come for the occasion from the various
villages he had visited. He received also an invitation from
Digambar Kulkarni, a vakil, to his place, IJsmanabad.
Ham das promised to fulfil his wish after completing his
tour in the Sholapnr District.

From Pandharpur Ramdas and party went to Angar
via Anjangaum. They had to halt at Anjangaum for a day.
There were now a dozen devotees in his company. As usual
they were guests of Madhavrao. Here an incident took place
which is worthy of note. Madhavrao and the members of
his family were overjoyed at his visit and set about making
preparations for a fine feast. Meantime, an old relation of
Madhavrao in a neighbouring house, was seriously ill.
Madhavrao had, of course, his fears because he had intima¬
tion early that morning that the condition of the old
man was precarious. About nine o’clock news reached
'the ears of Madhavrao and his household that the old man
had passed away. Now Madhavrao was of orthodox belief
and practice. According to the orthodox rules, when a near
relation dies, the entire family is considered to be polluted
by the death, and under such pollution religious functions
of any kind are tabooed. Even to touch them or eat food at
their hands is held to be irreligious. The sad news at this
happy juncture greatly upset Madhavrao. All the work of
their preparations suddenly stopped. Madhavrao with a
face cast down with regret and disappointment came to
Ramdas and apprised him of the unpleasant tidings. In
reply he assured him that there was nothing wrong. “God
would not have your function spoiled. The old man may
not have died. Let us wait for further news.” Strange as it
would appear, a quarter of an hour had not passed after
this talk, when a messenger came running to tell Madhav¬
rao that the old man still breathed and the supposition that
he had died was wrong. Hearing this Madhavrao’s joy can
be better imagined than described. Cheer again lighted th&
faces of the members of his house on whom for a time/fi

438

IN THE VISION OF GOD

shadow had fallen. The preparations went on apace. After
dinner Ramdas was taken to see the old man. Although
alive he had not clear consciousness of this side of life.
After a few minutes Ramdas returned to Madhavrao’s.
When he was leaving Anjanganm, about four o’clock, by
which time the last person in the house had partaken of the
feast, news came again that the old man died, and this
time once for all.

At Angar Ramdas was received by the devotees
of the place with as much love and devotion as on
previous occasions. Kirtan, bhajan and feasts were the
order of the day. After a short stay here, Ramdas and the
party proceeded to Uppalai whero again lie was welcomed
into the modest and sacred hut of Govind Rarnakrishna
Joshi. Oh! what words can adequately express the over¬
flowing love, simple faith and exalted devotion of this
glorious couple, G-ovind. Rarnakrishna Joshi and his wife'
Radhabai. Here again a full programme of bhajan, kirtan
and dinner was gone through.

From Uppalai, at the invitation of Die Jahagirdar,
Raghunath. Maharaj Yeshwant, he proceeded to a village
called Ashti. It so happened that when Ramdas came to
the Jahagirdar’s house his wife was in her menses,
and as is the custom with the brahmans, during such,
periods, a lady should observe segregation and should
not be touched, as such touch, is considered to be
pollution. The Jahagirdar was in a fix as to the manage¬
ment of the kitchen. With the help of a neighbouring lady
be got meals ready for the guests. All the time the
Jahagirdar’s wife was feeling greatly disappointed that,
she could not take part in the festivities. Most of all she
took to heart that she was losing the opportunity of even
touching the feet of Ramdas.

He had, as prearranged, to stay with the Jahagirdar only
for a day. The anxious mother appealed to Ramdas through
her husband that he should prolong his stay at their place

BANGALORE— SHOLAPUR

439

until she passed the period of pollution which is generally
three days, but Ramdas could not accede to her wish. So
about four o’clock the same day he started. When he
came out of the house he saw the mother in a corner of the
front-yard. On a sudden prompting from Ram within,
Ramdas went up to her and asked her to touch his feet.
She hesitated but he assured her there was nothing wrong
if she touched him as he was not only her child but the
Lord had freed him from all conventional restrictions. The
mother responded with a face suffused with delight and
laid her head at his feet. The darslian over he turned
towards the friends who were waiting for him. They must
have been not a little astonished at this strange act of
Ramdas, but they were calm and indulgent.

Mention has to be made that at this place also he came
in contact with two Muslim friends who were extremely
kind to him.

Passing through various other villages Ramdas with the
party came to Khandali. Wamanrao Balwant Kulkarni was
as kind as ever in the loving service of his guests. Soon
Digambar Kulkarni came here to take Ramdas with him
to Usmanabad. They took train to TJsmanabad where he
remained Digambar Kulkarni’s guest. The visit to this
town is memorable in many respects. Some of the
prominent events relating to this visit are chronicled
here.

On the second day of his arrival he had invitations from
two merchants. He was first taken to the house of one
of them in a motor-car followed by a procession and
with an English band playing in front. The reception
Ramdas received at his house was right royal. Evidently
the merchant was a rich man. Ramdas was made to sit on
a raised dais, decked and decorated like a throne. As soon
as he took his seat the merchant induced him to discard
for the time being his plain khaddar cloth and put on
instead laced and silk clothes. He besmeared Ramdas’ body

440

IN THE VISION OF GOD

and face with sandal paste, heaping on him at the same time
various costly presents. After partaking of the prasad they
had him photographed. When it was time to depart,
Ramdas divested himself of the rich robes and redonnedhis
plain khaddar piece. The merchant insisted upon Ramdas’
accepting his costly gifts of clothes etc. Declining the offer
with thanks Ramdas said:

These glittering things are not meant for a wandering
fakir like Ramdas; so you have to excuse him for not
accepting them.”

Ramdas left the merchant’s house in company with
another merchant who took him to his house where he was
treated with similar hospitality.

The house of Digambar Rulkarni became a veritable
bhajan mandir. The Name of God resounded within its
walls throughout the day and till late in the night. He
would sit in a spacious hall in the upper storey of the-
building whilst all the devotees who assembled there would
stand in rows against the walls and sing the Lord’s Name
in chorus. Digambar Kulkarni took the lead in bhajan. On
the day following Ramdas’ arrival, a Hindu vakil from the
neighbourhood came in and took his soat beside him, and
latterly stood up and joining the clmms danced with the
others. When bhajan stopped and lull was restored, this
vakil approaching Ramdas sat down facing him.

Swamiji,” he began, “I greatly wish that you should
hear the tale of my conversion. It came about in a
wonderful way. In the first place 1 must toll you that until
an hour ago I was a rank sceptic. My house is situated
adjoining this- I could hear from, there the loud singing
going on here. When I heard it and also the thumping on
the floor of this storey, I made enquiries as to what the
noise was about. I was told that a sadhu had arrived at
the house and that the singing and dancing was on account
of Mm. I thought that the people in the house were
extremely foolish that they should behave so boisterously

BANGALORE— SHOLAPUR

441

simply because some wandering mendicant was present
with them. I did not stop merely thinking of their folly
but felt a curiosity to see the sadhu who was the cause of
so much commotion in the house. I decided to have only
a peep at him from the staircase and then turn back.
Accordingly I slowly entered the house and went up the
staircase to a height from which I could have a good
view of the sadhu. I saw, but my mind refused my
turning back. I felt an irresistible desire to climb
further up and enter the room and I did. I thought there
was no harm to witness the fun. I sat and watched
with a queer state of mind the progress of the bhajan. I
was tickled to behold stout- bo died educated men jumping
and dancing. I could not stop at that. I came to think :
What does it matter if I repeat the mantram sotto voce ?
Nothing wrong I suppose if I do so’ and I commenced
muttering the mantram to myself. My hand automatically
clapped in a slow key. What if I stand in a corner just as
the others do ? 1 would not bellow forth like them. Repeat¬
ing merely with the lips will not be detected.’ Suiting
action to the thought I got up and stood in a far corner in line
with the others and my lips moved and I uttered the man¬
tram inaudibly. My hands continued clapping. ‘If I sing
a little louder the sound will be drowned in the chorus,
and nobody the wiser and no harm done.’ I went on taking
the mantram a little louder. All the time my feet were
feeling restless. What does it matter if I slightly move
the feet up and down?’ and I did move the feet. So far I
was aware of the course of my conduct. What followed
next, I confess, is beyond me to say.”

The fact was: he had danced more wildly than the
others, sung more loudly than the others and clapped
hands more furiously than those of others.

At the close of his narration a friend in the party
whispered into his ears advising him to receive initiation
of the mantram from Ramdas. He replied to the friend:

442

IN THE VISION OF GOD

“ There is no need for it. I know what I am about. The
initiation is meant for people like you.”

Soon after, the photographer came with a dozen copies
of Ramdas’ photo taken on the previous day. The assembled
devotees eagerly secured a copy each, of whom our vakil
friend was one. On getting his copy, this friend, going
near Ramdas, took out of his pocket his fountain-pen and
handing the photo and the pen to Rtmdas mi nested him
to write down on the top of the photo the Uam-mautram.
Observing this, the friend who advised him to get initiated
roared with laughter and exclaimed :

“There you are. What is this if not initiation? ”

“ No, no,” returned the vakil friend. “ I am simply
asking him to write down the man tram. That is all.”

Another day Ramdas was invited to the local High
School where he had not only to speak a, few words to the
students but also distribute prizes to them.

Two more events that occurred one following elosely on
the other are of utmost significance. One afternoon,
about forty persons belonging to the cobbler caste came to
pay a visit to Ramdas, passing through the streets in pro¬
cession singing the Lord’s Name to the accompaniment, of
cymbals, vina and mridang. He received them at the
gate of the vakil’s house. They considered it no small
privilege that they could approach him and touch, his feet.
Before leaving they expressed a desire that lie should attend
their congregation to be held in his honour in’tbeir locality,
at nine o’clock in the night. The same day he had another
invitation from the prominent brahmans of the place for a
harikatha performance at the Sri Pamluranga temple of the
town. It was decided that he should proceed to the temple
directly after his visit to the locality of the cobblers had
terminated.

About eight in the night a big group of the cobbler
devotees came to take him to their place, lie passed through,
the streets in procession joined also by many brahmans of

BANGALORE— SHOLAPUR

443

the town and. the devotees who had accompanied him, and
reached the spot fixed as the trysting place for the people of
the cobbler community. Here the gathering that he met was
unimaginably vast. He was given a seat in an open shed
where the chiefs of the community performed his pada puja.
Then commenced the programme of darshan. The process*
may be compared to the tale of the locusts and the granary.
Each man, woman or child of the community was in¬
dividually presented to Ramdas and, since there were many
thousands of them assembled, the function of presentation
slowly and regularly continued indefinitely. The brahman
friends who had come with him freely mingled in the
crowd of the so-called untouchables rubbing shoulders
with them. They even accepted the prasad of parched rice
distributed by the cobblers. Time flew. The period allotted
for the function which was one hour exceeded. The
'crowd around him for a furlong was so thick that exit
through it was wellnigh impossible. He consulted some
of the friends as to the hour of the night and learnt it was
eleven o’clock. He was due, as arranged, at the temple at
ten o’clock. Where was escape from the crowd when it was
increasing in proportion minute after minute? He came to
the edge of the verandah which he occupied and saw before
him the huge mass of humantiy clamouring more and more
for darshan. Suddenly he took a leap into their midst,
as one from the deck of a boat takes a jump into the
ocean, and passed through the crowds like a live wire. He
wriggled, jumped, rolled and almost swam through them.
At last he reached the road and then flew like wind,
but he was not going in the direction of the temple. He
visited, at the request of a vakil, his house and remaining
there for a quarter of an hour again raced towards the
temple. As he went forward the whole mass of the
cobbler community followed him. He reached the temple.
A big gas-light was at its entrance and in a vast pandal
in front of the temple were collected over a thousand

444

IN THE VISION OF GOD

people of the higher castes. He directly entered and
through the crowd. He found them all inside, expeetin!
lus arrival. He took his seat on a raised and decorated dait
prepared for him. It was indeed a mammoth gathering As
he entered the place the people of the cobbler caste also
!> freely made their way inside and mingled with the
brahmans by taking their seat in between them lie was
watching from his seat the wonderful work of God wUi(',‘
brought a people who were despised as mitouehablos in
close touch with the intolerant brahmans, and that too
within a temple. The brahmans turned their faces to each
other, stared, winked and whispered. The situation was
extremely tense. Ramdas simply smiled witnessing the
strange phenomenon before him. Suddenly stillness and
silence pervaded the place. As the saying goes, you could
hear a pm drop. Such was the stillness that came' upon the
assembled people. On one side was standing the Haridas
who was none other than the bead-master of the local
High School. His opening words were :

“My tongue refuses its function at the sight of this
unusually crowded audience. I must declare that I am
having vishwarupa darshan. It is practically proved that
< istmctions of caste, creed and colour are the offspring of
utter ignorance. It is the supreme Lord Himself who is
manifest as all beings. I am blessed by tin* sight.”

This was all he said and closed his kirtan. These two
incidents that took place, close upon one another, really
baffle description. What peace and bliss, what freedom can
man enjoy when he attains the vision of God in all creatu.es
and things ! But as it is he is a slave to false traditions that
breed hatred and strife between man and man.

^Ramdas’ stay coming to a close he and the friends
sared to depart. A motor-car was engaged to take them
to the railway station. The party took their seats in the
tl°rcr whlcb8tood at the ^entrance of Digambar Kul-
karms house. The devotees of the place crowded round

BANGALORE— SHOLAPUR

445

the car to bid him farewell. Just when the car was about to
start the vakil friend, the new convert to the path of devo¬
tion, hurried through the crowd and opening the door of
the car' placed his head on Ramdas1 feet. After a while
Ramdas raised him to find him sobbing like a forlorn child.
Gazing on Ramdas he questioned between sobs: “O*
Swamiji, when shall I see you again?” The motor-car
moved and gathering speed ran on.

Catching the train for Bombay Ramdas with Janardan
Pant travelled towards that great city.

CHAPTER XLVI

BOMBAY -SOJAT ROAD-KASARAGOD

As usual Ram das halted at Sanjivrao’s house. On this
occasion as well he went through a programme set by the
friends of the place, almost similar to the one at the time
of his last visit to Bombay.

He delivered a discourse in the Saraswat Association
Hall before a crowded audience on Cod-realization. Then
again he was invited to Santa Cruz where he spoke for a
short time on the principles of devotion, after an exposition
by Janardan Pant on some portion of the Dashodh of
Samarth Ramdas. At Sanjivrao’s evening bhajan and
pravachan on Dasbodh by Janardan Pant became a
daily programme. Suddenly Anant Buwa also turned up.
At Sanjivrao’s request lie performed a kirtan in his
rooms. He was a fine musician and was assisted in his
performance by his two sons who were experts in playing
upon the harmonium and the tabla. In the course of the
harikatha, Anant Buwa gave an apt illustration of the
incorrigible human nature which does not allow a person
to keep up a steady and unruffled longing and aspiration
for God. He said: a mother in the house rocks her child in
the cradle and, lulling it to sleep, goes on her task of
fetching water from the well. She returns with the pitcher
filled and, passing by the way of the cradle, peeps in to see
what the child is doing. Finding that it is sound asleep she
goes in and empties the pitcher and, when coming out
again for another turn, she hears a low cry from her child.
Going up to the cradle she gives it a swing and the child
sleeps again. Once more she fetches another pitcher of
water and finds that the child is a little more restless than
before and is crying louder. She goes to the cradle and gives
one more swing and the child sleeps. Thus swing after

BOMBAY— SOJ AT ROAD— KASARAGOD

447

swing, the child is lulled to sleep. He concluded, similar is
the case of people in the world. They cry for the Lord for a
time and then forget everything about Him and one birth
is gone; another birth, the child cries again and forgets all
about it the next instant. Another birth passes away, so on
and so forth ad infinitum . Unless and until we cry aloud,
fully awake from the sleep of ignorance, we can never
dream of freeing ourselves from the cycle of births and
deaths and find eternal union with God.

Of the visitors, mention has to be made of one whose
name is G. Balasubramaniam. At the very first sight of
Ramdas he felt a strange fascination for him. He was then
holding a goodposition asa shorthand typist in a well-known
bank of Bombay, He might have sat with Ramdas for not
more than five minutes when he said to him in a
spontaneous outburst as it were:

‘Swamiji, I will go with you. I have determined to
follow you in your tours. I shall be your stenographer
and will see that your speeches and talks are correctly put
down in writing. I am prepared even to go with you to
foreign countries.” Saying thus he awaited Ramdas’ reply.
Ramdas looking at him said:

Ram, are you not married? Haven’t yon any family at
home? What is this you are saying? Do you mean to leave
them and follow Ramdas ? ”

He replied: “I have nothing to do with all that. My
one concern is to cast my lot with you.” Then Ramdas
asked him to consider well over the matter and then
come to a decision. The subject was dropped. But he
did not forget Ramdas. When dictating these lines to him,
Ramdas finds that he has been coming more and more
intimately in touch with the great mission which God has.
started through the Anandashram of Ramnagar. Yerily, God
has not been lacking in providing able instruments to
further the work of His service for which alone He has
enabled him to dedicate his entire life. Ramdas cannot

448

IN THE VISION OF GOD

ignore the fact that the Lord Himself in the form of these
instruments is fulfilling His own purpose.

During this visit, among the devotees who came into
intimate touch with Ramdas besides Banjivraoand Ratnakar
were also Karnad Gopalrao, Durgashankar ITpudhyaya as
also Haldipur Narayanarao. Here, Janarda n Pant separated
from Ramdas as he had to return to Narkhod in Sliolapur
district.

Hearing of Ramdas arrival at Bombay Bhudorbhai and
Chliotabhai of Wadhwan came down to take him over to
their place.

In Wadhwan, as on the previous occasion, he stayed
with Dr. Shukla. The latter and ids wife Hhautilxm bathed
him in the streams of their pure love. Bliajan, devotional
music by Chhotabhai and talks with the' visitors who
assembled day after day to listen to the words of Ramdas,
comprised the rontine. At the request of the headmaster
of the place, he delivered a speech in their school hall on
universal love before the students who had assembled for
the occasion, and also paid visits to the Bala mandirs.

Ramdas visited Zoravar Nagar where he spent a night
in the house of Chunibhai and also paid a visit to the
prominent congress leader of Kathiawar, Manilal Kothari,
who was at the time ill and bed-ridden, lie was delighted
to see Ramdas. In the course of conversation lie askod
Ramdas whether he should continue to take part in politics
after recovery. He was much dispirited because Mahatmaji
was at the time in jail. He opened the talk with the remark
that he wished he had the same free ami blissful life which
Ramdas was leading. Ramdas replied that the work he was
doing was great and noble. Worry comes in when any work,
political or otherwise, is done from a selfish motive. The
secret of liberation in action lies in doing all works without
the ego-sense. Here what is demanded of us is perfect
self-surrender through dedication of all our actions to the

Master power that controls the universe.

BOMBAY— SOJAT ROAD-KASARAGOD

449

Oh! how hard it is to he free from the ego and then
act. I feel I am simply caught up. I cannot imagine that I
could perform action bereft of the ego-sense. It is so hard,”
he said.

“ Nothing is hard provided you strive whole-heartedly
to attain the end in view. It is quite possible to live and
act as a free instrument in the hands of the Almighty,”
Ramdas rejoined.

You may he right-nay, you are right, hut for myself
such a state is not within the realm of possibility. How¬
ever, I shall not forget you. Some day I shall make you
come to me again ; if not I shall go to you. Now a link is
formed between us which nothing can snap,” he spoke with
vehemence.

" The link is there always. We are eternally united. We
are eternally one. Realize this.” Saying thus Ramdas took
leave of him after partaking of some refreshments.

In Wadhwan Ramdasanudas came all the way from
Northern India to meet Ramdas. On account of some malady
his sight was very weak. However, he stuck on to Ramdas
for over a month during his tour in Kathiawar.

From Wadhwan Ramdas proceeded to Limbdi. In
Limbdi he met the old friends Raja Ram and mother
Elizabeth and a host of others. The same programme as
on the last occasion was gone through.

At the instance of mother Elizabeth, Ramdas was called
upon to deliver a discourse in the State High School on
universal love. In the hall, besides a large gathering of stu¬
dents, were also seated near Ramdas, mother Elizabeth, a
European missionary and Pratap Singh. He spoke for
about three quarters of an hour on the universal nature of
love, a subject which was so dear to him. He said in the
course of the speech that human life attains its highest
perfection only when it is gifted with the vision that sees
the one eternal Life principle, pervading throughout the
universe and dwelling in the hearts of all creatures and

450

IN THE VISION OF GOD

things. The animation and activity inherent in all the
objects of creation have their inception in. the basic Truth
underlying the entire manifested universe. At the conclu¬
sion of the discourse, he cited instances from the teachings
of the great incarnations of the world in support of his
statement :

“Buddha, Krishna, Malmvira and Mahomed, all stood
for universal love and their messages insistently proclaim¬
ed that the supreme nature of the ultimate reality or God
is love. To realize love and make it an active power in us,
it is essential that our heart should dazzle with purity
and intellect enlightened with wisdom. Unless these
conditions are fulfilled none can on tor that kingdom of
immortality which would bring him face to face with the
supreme Deity who is eternal splendour and all-inclusive
Love.”

When the speech ended the Christian missionary con¬
gratulated Ramdas on his speech, but reminded him that
he had made a grievous omission in not mentioning .Jesus
Christ in the same breath as the other incarnations- Ramdas
assured the missionary that although ho had failed to
refer to Christ, he held Christ in the highest reverence,
and understood him as an exalted example in whom is
revealed the highest glory of universal love.

A little later he again had an opportunity to meet the
kind missionary at his bungalow. It was evident that the
missionary was a great lover of Christ, He asked Ramdas:

Why don’t you follow Christ?”

Ramdas replied: ‘ Ramdas has enthroned Christ in his
own heart and ever feels his union with the great Teacher
whereas you seem to believe that Christ is an outside ideal
to hold communion with, as a person apart from you.
Christ is truly the Lord of our life, soul and body. Does he

not say The Kingdom of God is within you’? Verily God
or Christ is ever within us.”

The day of his departure from Limbdi was lixed, hut

BOMBAY-SOJAT ROAD— KASARAGOD

451

Raja Ram and mother Elizabeth pressed him to postpone it
for a day later, for the next day Raja Ram would start
Bhagavat saptaha at his palace in memory of his late Rani
saheb. Ramdas agreed to be present at this religions func¬
tion only for the first day. The saptaha continues for seven
days. So on the opening day of the saptaha he sat for a few
hours in the midst of the devotees who assembled to listen
to the reading of Srimad Bhagavat by an aged Pandit of
the State. The succeeding day he departed from the place.

In company with Dr. Shukla and Popatbhai Ramdas
visited a distant village called Dhanduka. Mother Rewa-
ben, the head-mistress of the school, had invited him to her
place. She had paid a visit to him with this purpose at
Wadhwan. He spent a day under her hospitable roof.

From Dhanduka he and the party made directly
for Rajkot via Wadhwan. He had only two com¬
panions with him during this visit, Popatbhai and Ram-
dasanudas. At Rajkot he met Madhavram Raval, a pure
and devout soul. This young man had spent the early
period of his life in the ashram of a famous saint, Sri
Nathuram Sharrna, undergoing strict spiritual discipline.
He was now in Rajkot in the employ of the State. Ramdas
and the friends with him occupied the Travellers’ Bxmga-
low. The devotional temperament of Madhavram would
reveal itself whenever he sang bhajan and got into
moods of ecstasy. On the follo wing day the party left Rajkot
and as planned, reached Vera val in due time. From Veraval
they travelled by taxi to Una where Maganlal was living.

During this visit he and the friends resided in a newly
built hospital ward near the quarters of Dr. Mahadevia.
The friends of the place treated him, as on the last occasion,
with great love and hospitality. A few days after their
stay, there took place a riot between Hindus and Muham¬
madans in which many, on both sides, received severe
injuries. The friction between these communities, breaking
off and on in several parts of India, has been creating a

452

IN THE VISION OF GOD

perplexing and grievous problem for the leaders of both
the communities to tackle with. What is needed on the
part of both is an attitude of respect for each other’s
faith. Both the Moslems and the Hindus have at their
back equally brilliant traditions, and that they should
fight each other exhibits their ignorance or wilful forget¬
fulness of their glorious past.

After a week’s stay Ramdas and Popatbhai took leave
of the friends and travelled towards Wadlnvan again.
As Dr. Mahadevia desired that Ramdasanndns should
continue to remain with him for the treatment of his eye-
disease, he decided to stay behind.

Duly reaching Wadlnvan Ramdas with Dr. Shukla
came to Ahmedabad.

On the way to Ahmedabad they alighted at a wayside
station where they wont for Mm darshan of a Jain saint, in
an ashram which was said to have boon occupied, at one time!
by a famous saint, known as Must, ram. 11, appears that
the saint originally belonged to the European communtiy.

In due course they readied. Ahmedabad where they
stayed with Dr. Slmlda’s brother. Here many friends of
the place came to see Ramdas. Except that lie reprimand¬
ed in strong terms an educated man, holding an academic
degree, for his gratuitous attack on saints in general,
there was nothing worthy of note.

From Ahmedabad Ramdas travelled towards Sojat
Road where Dr. Raval lived. On his way by train at, the
Abu Road station, a Gujerati devotee pressed him to break
his journey. He spent a blissful night in the company of
this friend and the pious members of Ins household.
It has been very often expressed by the householders that it
is next to impossible to live a life of utter devotion to God
in the midst of the world. This statement, was falsified so
far as the household of this Gujerati friend was concerned.
All members of the family lived, movod. and had their
being in absolute remembrance of God. Calmness and peace

BOMBAY — SOJAT ROAD— KASARAGOD

453

ever prevailed in the house. The friend was a pure man
eking out his bare subsistence from the income derived
from a petty job. Even kings and potentates might well
envy his contentment. He was so pure, simple and loving.
Life is indeed blessed when it is lived in the spirit in
which this young man lived.

The following day Eamdas prosecuted his journey and
the Gujerati friend travelled with him for some stations
and then returned. Eamdas reached Sojat Eoad where Dr.
Eaval was eagerly waiting for him. Here he spent a few
quiet days. One evening Eaval took him out for a stroll
to a distant railway bridge. They sat down on a selected
spot. In the course of the talk that ensued Eamdas
expounded three main principles that should guide the
conduct of a human being. (1) Eight food; (2) Eight action;
and (3) Eight society.

“Eight food consists of such food as is free from the
ingredients that cause irritation in the body and the mind.
Satwic diet comes under this head. What is to be avoided in
regard to food is the food that would set the mind in a whirl
of desires and cause disease in the body. This comes under
the name of rajasic, i. e. fiery, and tamasik, L e. stale food.

* “Eight action is that action in which the idea of the
self is totally absent. Here the consideration of ahimsa or
himsa does not apply. Any action perf ormed with the object
of attaining a selfish aim should be avoided, be it of the
nature of himsa or ahimsa. Therefore, selfless action is
right action and selfish action is wrong action.”

Sanskrit rendering by S.K., 22 — 9 — 37: —

fow OTR; 5f35: I

; fttfrsftsr 5T ||

454

IN THE VISION OF GOD

“Society: That society in which you fool that you are
elevated, in which the mind is pnriliod or exam drawn in¬
wards and yon come by the peace of the Menial, is right
society; he the person, with whom you associate, of a lower
or highei caste, or a western or eastern nationality. Avoid
the company of those people, by whose eontaet yonr mind
is defiled and yonr senses go out of control, (wen (hough
they happen to belong to the highest caste or raw. Associate
with the pure and eschew the company of the impure. This
should be held as the standard which is ever true without
regard to any other considerations.”

After a brief stay with Kaval he caught the train for
Agra.

He travelled, of course, by third class. After passing some
stations Raja Ram, i. e. Thakore Ralieb of Ifinibdi, who was
also travelling by the same train in his special saloon, came
to know that he was in the train. Tie approached Ranidas'
and persuaded him to occupy his ear, at least as far as a
certain junction where the trains were changed. Raja Ram
was on his way to Delhi. There was a small compartment
in the saloon-car fully equipped, which was used by mother
Elizabeth when she also travelled with Raja Ram. ' Ram das
occupied this compartment. Before doing so lie talked
for some time with Raja Ram „„ u.e greatness of
universal vision. The unexpected mooting proved to be
highly blissful. At the junction Ramdas separated from
Raja Ram and returned to the third class carriage.

Having been informed of bis coming RamohamlraGupta
was waiting at the station to receive hi m. He took Ramdas
to the city and made him occupy a small newly built
dharmashala in the precincts of a temple. 1 lore lie met many

devotees and friends of the place.

It is common knowledge that the Taj Mahal of Agra is

bUilding‘ Ramilas in «>« company of
Ramchandra Gupta wont to see this fascinating structure.
Many a poet and writer of imagination has lavished his

BOMBAY— SOJ AT ROAD-KASARAGOD

4$$

genius in describing the charming beauty of Taj Mahal. It
is rightly said by one of them that the Taj Mahal is ‘a dream
in marble.’ It is erected in memory of Mumtaz, wife of
Shah Jehan. The mausoleum exhibits the exquisite art of
Moghul architecture. To fully describe it here would
cover pages. He entered the Taj Mahal and witnessed
the designs and carvings on the walls and the dome in the
centre of the building. Next coming out he ascended
one of the four minarets and remained at the top, a specta¬
tor of the vast scenery all around and the Jumna river
flowing close at the back of the mausoleum. Beautiful
gardens with rectangular water reservoirs, facing the build¬
ing, were laid out to heighten the enchantment of the
place.

The next place he visited was the huge fort of Agra.
His sight was charmed with the innumerable Mahals on
which also the sculptor had exhausted his rare skill and
unremitting labour. They are also of the Moghul type.
When they were returning from the fort they met outside
a huge crowd of locusts settling down on the plain, in
front of the fort. These creatures as everybody knows,
are the most dangerous pests that feed upon the crops
and devastate the land upon which they choose to alight.

Having received a call from Jhansi Ram das went down
to the place. The friends of Jhansi, especially Mahadev
Prasad, were keenly looking for his arrival and on seeing
him went into ecstasies through sheer joy. This time he
resided in a kuti, far away from the city, lying on the way
to the railway station. He had the unexpected delight of
meeting again Swami Ramanand from whose kind
surveillance he had slipped away at Pilikoti Ashram. He
also evinced unfeigned delight on seeing Ramdas. On the
following day Swami Ramanand left the place and Ramdas
became the sole occupant of the kuti. All the old friends of
Jhansi gave him the joy of their company. Mahadev Prasad
remained with him day and night.

456

IN THE VISION OF GOD

Then for about two or three days he was take,, out of
Jhansx by Triveni Prasad on a visit to JLUitpur and
^rikamghar, an Indian State. Later lie also visited Mahoba
Konch and Jalgaon in the course of which he met Jagannath,’
Bankeylal Gupta ami Ganesh, Bajpai.

Not a week had passed in J liatisl, when a letter from Rama-
bai at Kasaragod was received by him intimating that Onru
dev had expressed a desire to see him. and Iimnabai proposed
that, he should not delay in fuliming (lurudev’s wish He
did not know what to do. lie felt that ho could not -o
back to Kasaragod before lie had completed his all-in, Ua
tonr. However, when Triveni Prasad, who was looking
alter Ramdas in every way, was consulted in the matter, he
emphatically suggested that he should respond to the eall.
He stated that there was no time to lose and Ramdas mmht
to start that very day. He agreed. Triveni Prasad took Idm
0 the Jhansx station ami, pmrnrhm* tor him a through
ticket to Kasaragod, saw him seated in the night, train
bound for Madras. Ramdas found himself tearing aloim
towards the south for the Darshan of Uurudov. Duly he
reached Madras where he stayed with Dr. <J. tf. Katre in
Mylapore Next day he caught the Mangalore mail ami
reached Kasaragod. Alighting ho directly went up to
Anandrao’s house for the Darshan of (hn-mlev. (lurudov
was highly pleased to sec him. He was at the time almost
ed-ndden. Soon after, Ramdas proceeded to A nan d ashram.
Krishna Bai was looking forward to his coming like the
proverbial chatak. As in the past, she commenced visiting
the ashram and rendered him her loving service.

The question arose as to whether he would again travel
to the north for completing the original programme. He

laT^T WaS, n°r certa*n hie future plans. A bout ten days
later Janardan Pant, hearing of Ramdas’ return to Anand-

ofri^r1/ tUm6d UP' Ho lKul ,u,w mailed himself
t ^ cxen y on g leave to go with Ramdas on his visit
ous Northern India cities in response to the invitation

BO MB AY — SO JAT ROAD — K AS AR AGOD

457

of friends of those places. He was eager to see the Punjab
and Kashmir. Bo he suggested that Ramdas should start
again for the North and that he would keep him company.
Ramdas agreed with him. Once more there was a flutter
amongst Kasaragod devotees. They laid all the responsibi¬
lity for this tour on the shoulders of Janardan Pant and
roundly took him to task for it. This attack on him was
the first of its kind, as he had to face worse music in the
course of his travels with Ramdas.

CHAPTER XL VI I

RAW ALPINDI — K ASAR AG OD

Ramdas on the day fixed departed from Kasavagod
again for Northern India with Janardan Pant, Reaching
Madras and again staying with Dr. C. H. Katrn for a day,
they entrained for Nagpur. At Nagpur they remained for
two days with Kalle Sadashivrao. Then travelling further
north they arrived once more at.) harnsi. This time he stayed
here for about ten days. Here ho met. also Swami Nirbhaya-
nand and Purnanand.

On the due date Ramdas departed with Janardan Pant
straight for Rawalpindi. In Rawalpindi lie was as usual put
up at Pandit Jewaudas’. His halt was short. He was eager
to finish off the Kashmir trip and then, mi return, spend a
few days in Rawalpindi. So in three or four days ho and
Janardan Pant found themselves under Urn hospitable roof
of Pandit Janakinath. Janakinath and his family were as
before all love and kindness. Pandit Amaranth was also
there at the time. His stay in Srinagar this lime was only
for ten days. Here a word about Janardan Pant would not
be out of place. He expected that by keeping company with
Ramdas he would have a happy time of it, hut his experi¬
ence was quite the reverse. His ignorance of the English
language was for him a great handicap. Ramdas conversed
with the friends, at every place ho visited, in English.
Besides, being nurtured and bred in the orthodox atmos¬
phere, Janardan Pant iound the ways of the people, in the
midst of whom he was forced to live, strangely unpalatable.
He had come to Srinagar expecting to see in that land of
Pandits an ideal state of things. But Ids disillusionment
must have been shocking. The stinking air of the city
and the ill-ventilated mud houses of the Pandits, and the
meat eating and untidy habits of the people were things

RAWALPINDI-KASARAGOD

453

he did not bargained for. When visiting the Shalimar
and Nishad gardens the party had to pass through a canal
on a canoe manned by Muhammadans. The nauseating
stench of the canal was too much for Pant. Bamdas
could very well make out when he noticed the facial con¬
tortions of Pant, while he was sniffing at the trying odour
of the canal, that he must have been deeply repenting the
false step he took in coming to Srinagar. To top it all,
when Bamdas proposed to the Pandits after a week’s stay
that he must be permitted to leave Srinagar shortly, they
all but tore Pant to pieces, presuming that he was at the
bottom of Bamdas1 early departure from their midst.

Before leaving the place Ramdas and Pant remained with
Shambhunath for a few days. One night J anakinath came
here to see Bamdas. He took him out for a walk to a maidan
close by. As they walked Janakinath had a long talk with
him. The gist of it was that Bamdas by a mere wish should
bring him face to face with God. If self- surrender was the
goal he should see that J anakinath attained it by a mere
blessing from him. In reply Bamdas made him understand:

“ Self- surrender is a task mainly resting upon the efforts of
the sadhaka or the devotee. God wants us to be conscious
instruments in His hands. God’s grace alights on the
devotee when he has acquired the necessary qualifications
for it.”

Janakinath would not agree. He stated that he was
perfectly weak and powerless and could not do the
necessary sadhana for bringing about the needed surrender.
Everything must be done for him by God Himself. If there
was to be surrender, God alone should see that He provided
him with the conditions for such a surrender. In short, he
looked to God to shower on him all that was best that lay
in His power to grant.

To this Bamdas said: “Since you know the truJ^Ir
that God alone is the real power and the only powe^th^
should mould your life, bringing about a divifie 'trans^-

460

IN THE VISION OF GOD

formation, then where is tho question of attaining self-
surrender? You have already realized tho Truth. Your
worry and fretfulness have no signilieanee. Tn so far as you
are manifesting these feelings, Ramdas takes it that you do

so for mere play.”

He would not be convinced. The talk went on till
late in the night. It appeared, after all. that Janakinath
meant by his talk nothing more than a loving pastime.

When the appointed day arrived Ramdas loft the hills
of Srinagar for the plains. Of course he came down to
Rawalpindi again. Here again he met Swami Anand
Swarup who dwelt in a solitary house removed from
the city. Ramdas was paying him visits every evening, and
at his rooms devotees oi all sects would assemble to listen
to his talks.

One day a Sikh devotee who was greatly taken up
with Ramdas a daily visitor — read out a few verses from’
Guru Arjnn Singh’s Sukhmani, and explained the moaning
to the assembled party. Guru Arjnn Singh has propounded
that man comes by tho highest beatitude of life, viz.
spiritual illumination, only through the grace of saints. He
held that no sadhana or tapasya, even of the most severe
type, could entitle the sadhaka to the attainment of this
supreme state. The saint chooses to throw the light
of his grace on any man who comes in touch with him
and that instant the fortunate soul attains mokslia. There
is no such condition as fitness or otherwise of the aspirant
to receive or not to recievo the saint’s grace. He rightly
contends that if divine grace depended upon the condition
of the aspirant, it cannot be all-powerful. Since it is
all-powerful, no qualification of any kind for an aspirant
is necessary for the reception of the divine grace. Ih> con¬
cluded that the absolute power of grata; rests entirely with
the saint. Whomsoever he chooses, he elevates, blesses and
liberates. This is the incontrovertible law of grace.

Another time, at the request of some friends, he went

RAWALPINDI— KASARAGOD

461

for the darshan of a sannyasi, residing in the house of one
of them. A party consisting of Swami Anand Swarup,
Jewandas and two or three others, visited the house. The
sannyasi was all humility and treated Bamdas with great
kindness and love. Bamdas seated himself beside him and
the other friends also did the same. In the course of
conversation the saint, who appeared to have a lage number
of disciples in Bawalpindi and other places, and whose
practice of yoga was the Baja yoga of Patanjali, put to
Bamdas the qxiestion : “ What do you prescribe as the best
method for control of mind? ”

Bamdas replied: “So far as his experience goes he
can assert that the continuous repetition of the divine Name
can easily produce concentration of mind.”

Before I proceed to express my opinion on the solution
you have offered, I will lay before you a bit of my own
'experience,” the sannyasi continued, “ I have been for many
years struggling hard to bring under subjection the restless
activity of the mind. I have adopted the method of
ashtanga yoga. I regulated my food according to the strict
rules of satwic diet. For some months I lived all alone on
the banks of the Ganges far beyond Bishikesh. I worked
on at the practice systematically throughout the period of
my stay there. Even with all my strenuous endeavours I
found I could not attain any measure of concentration.
I then felt so depressed and despaired of success and
disgusted with life that I thought of committing suicide by
jumping into the river. Somehow I resisted this impulse
and I am here with this question which sorely troubles me
day and night. But I fail to see that the method prescribed
by you can be of any avail. I do not believe in it. This is
my candid and considered opinion.”

To this Bamdas said: “ Swamiji, you seem to be quite
arbitrary in rejecting a method which Bamdas holds forth
as most conducive to attaining concentration without your
giving a fair trial to it. Bamdas spoke to you about the

462

IN THE VISION OF GOD

power of the divine Name not from mom hearsay or taking
the hint from books. You may depend upon it lm speaks
upon this subject, on the authority of his own experience.
Since yon desired, to know, Eamdas gave his solution,
to your problem.”

“I have no faith in the path of bhakti,” lie replied
“I do not believe in sentimental religion. I have no patience
with those who say that devotion and taking of t,]ln
Lord’s Name leads one to Hod-realization. I have not found
the path for myself, hut T know bhakti is not the way.”

When the sannyasi came to this definite and linal con¬
clusion, Swami Anaml Swamp, who was so long calmly
listening to the dialogue, was roused at the Hosing words
of the sadbu. In an indignant tone he rated the sannyasi as
follows:

“Then what business had you to raise the question at
all ? Having raised it in the spirit of a learner you ought to
have accepted the advice couched in the reply. You
are combating it without possessing the least knowledge of
the matter. Swami ji has conclusively solved your problem.
It is of course for you to take it: or not, hut you should
not have peremptorily condemned it- Yeti are asked to give
atrial to the method placed before you. However (hat he,
it is clear from your own confession that you have woefully
failed in the path chosen by you. Still the w'ondor is that
you pose yourself as a guru and oa.nva,s a number of
disciples. What are you going to teach them ? Mvidently to
drown themselves in the (langes river! Why do you impose
yourself upon harmless people and, living in their houses,
feed upon them ? You are strong enough to work for your
food. Divest yourself of the misleading ochre-robes that
yon have donned to fool the world. Ho honest and remain
true to yourself and save thereby many a, gullible soul from
being led on a path which will take them nowhere. 'I’his is
my advice to you. Follow it and ho wise."

The sannyasi whom Ramdas was watching, when

RAWALPINDI— KASARAGOD

463

Swami Anand Swarup was taking him to task, had all the
time his face lit up with a self-complacent smile. He was
unruffled and cool as cucumber. Turning towards Swami
Anand Swarup, in a low, gentle and modulated voice, he
spoke:

Swamiji, the irritable nature that you have exhibited
does not become your garb. You have unnecessarily
wasted a good deal of your precious energy in the ebullition
of anger. I am a humble soul and you are a great mahatma.
I am not sorry for myself, but I regret that I became an
unintentional cause of the violence you did to yourself.”

After this there was a lull and, the meeting having
terminated, Ramdas stepped out of the house with the
other friends. The sannyasi came out on the road to bid
the party farewell and Ramdas could not resist clasping
him in a fond embrace at which Swami Anand Swarup
'must have been not a little surprised.

Another day, at the combined wish of the devout mothers
of the city, he delivered a discourse on Krishna Prem in a
religious institution. There were over two hundred ladies
present on the occasion and it was purely a ladies’ gathering.
He spoke in Hindi for about one hour. He poured himself
out in a stream of ecstasy on the sublime nature of Love.
He brought out many telling incidents in the life of Lord
Krishna wherein the Lord’s love for his devotees was
revealed in all its magnificent glory. He concluded with
the peroration that Lord Krishna was the very personifica¬
tion of infinite love, light and joy.

The mothers, who listened to his discourse with rapt
attention, were supremely happy. They were the votaries
of Lord Krishna who was their life, soul and everything.
Blessed mothers, may you ever be inebriated with the
magic spell of Lord Krishna’s Name and Love!

The discourse over, he returned to Je wand as’ house. He
was seated on the terrace of the building. He heard from there
a spirited talk going on at the entrance of the house below.

464

IN THE VISION OF GOD

It ceased, and a friend apprised him about the persons
engaged in the talk at the entrance. It appeared two
members of the detective police attended Hamdafl’ discourse
that day and followed him up in J ©wandas’ house.
The fact was, Ramdas was wearing a khadi cloth and
Janardan Pant, besides being dressed in kluidi, was also
wearing a khadi white cap. The detectives thought that
Ramdas was a politician in the garb of a sannyasi. Hinoe
they found nothing incriminatory in Ids discourse they
came as far as the house to impure after his antecedents,
mission etc. They went away after receiving satisfactory
information from J ©wandas’ wifi'.

In the course of Iris stay in the Punjab lie was taken by
Je wandas on a short trip to lus native village llazro where
Ramdas came in contact with many devotees of the pla<.(.
including a Muslim holding broad views. Here he cannot
fail to mention that he received kindness and hospitality
from many devotees in Rawalpindi at their houses, of whom
Guru das Ram and a Sikh Sardur were two.

Soon after he returned to Rawalpindi, lie departed for
Agra. In due time lie readied Agra where again lie and
Janardan Pant were lodged in the outhouse of the temple.
During this stay Ramdas gave a discourse in the vaishya
boarding house. The young men of the house put. him
various questions and he elucidated their ilillieulties,
drawing upon his own life and experience. They were all
of good cheer and treated him with, great love.

Among the friends who paid him visits in the temple
were two from Etawali, Suraj Narayan and Hridaya
Narayan. They took him with, them on a visit to Etawali
where they accommodated them in the local Thoosophical
Lodge. Many friends of this place, here as well, crowded
at the lodge in the evenings to listen to Ins discourses. lie
had, as in other places, a blissful time of it.

From here he was escorted by Hridaya Narayan to
Mampim where his parents lived. He was welcomed with

RAW ALPINDI — K AS AR AGOD

465

great joy by all the members of the household and he
spent a delightful night in their pure and loving company.
Dharrn Narayan, father of Hridaya Narayan, was a great
and noble soul, and his talented sons had inherited the
sterling qualities of the father. Again returning to Etawah,
he and Janardan Pant left the city straight for Dhanbad,
passing on the way Benares and Allahabad.

At Dhanbad the Gujerati friend, Ratilal, was awaiting
his arrival at the station. Ratilal lived far in the interior
in Katrasgarh, a noted coal mine district in Bengal. The
party with Ratilal motored from, the station to Katrasgarh .
Ramdas remained here for about a week. At this time he
availed himself of the opportunity of visiting the coal
mines. A small occurrence at this place deserves notice.
The time was when picketing was the rage. Young
school -boys were taking keen interest and active part in
'this movement. A lad of the house proved to be an intrepid
picket. It appeared he was arrested by the police for
picketing a liquor shop. As customary the policeman
questioned him:

“Who is your father? ”

“Mahatma Gandhi.”

“Where is your home?” was the policeman’s next
question.

“Jail,” was the prompt reply of the boy.

At this, the boy was set free and sent home.

After a week’s stay in Katrasgarh he and Janardan Pant
proceeded to Calcutta where they stopped with Parab and
B. S. Rao. These two friends divided between them the
earlier part of his stay in Calcutta, since they lived in the
same building. At nights on Saturdays these friends with
some others of their society would repair to the terrace of
the building and spend the whole night awake in their own
mode of meditation and spiritual discourses in which
Ramdas once joined them. Both the friends were
overflowing in their kindness to these itinerant guests.

466

IN THE VISION OF GOD

Lhen he with .Janardan I ’ant spent; a lew davs
with P. Sbivskankerrao at whoae house .lanardan Pant
performed a harikatha, largely attended l.y the interested
public of the place. Another harikatha performance was
also arranged in a bhajan mandir belonging- to the resident
Maharashtra community of the city. Here .lanardan Pant
had for his subject Sri Samarth Ram < las and Shivaji. In the
eonrse of his discourse his (iery nati(,nalist spirit, which
had been from a long time suppressed after coming into
close contact with Ramdas, was roused. He spoke with
great vehemence about the fallen condition of India and
passed a scathing judgment upon those whom he held
responsible for it. For some time past, after he severed Ids
connection with political activities in which he was
engaged when Ramdas first met him, lie was mainly a
religions preacher. The people assembled for his kirtan
were not prepared for this digression on his part, at which
they must have been not a little perturbed. Realising
the situation Janardan Pant returned at. once to the main
theme of his performance. Ramdas’ stay in Calcutta
continued for about ten days .luring which he received

nothing but kindness and love from all friends of the
place.

The next move was directly for Madras, and after a,
couple of days’ journey by rail way they reached the city for
he third time. On this occasion the stay with Dr <! H
Ratre extended over a week. Here, also Janardan Punt had’
an opportunity to perform a kirtan at the request of Un¬
friends of that city.

Irom Madras they travelled to Kumbakonam. Savour
ohanker Rao, the friend who has so kind I v written an
introduction to this book, I, ad come to Mad™ In take him
over to his place. Savoor Milan kor Rao is a vastly learned
man. In his spacious bungalow, of which the big drawing
room was his library, where he had a very line collection of
books dealing with philosophy, religion and general litera-

RAWALPINDI— KASARAGOD

467

tnre, Ramdas spent a week most blissfully. His wife, a
simple, child-like and noble soul, joined heartily with her
husband in the bhajan that was held in the evenings.
Ramdas hardly moved out of the house. Some professors of
the college, of which Savoor Shanker Rao was the then Prin¬
cipal, came to see Ramdas and had talks with him. Here
J anardan Pant, whose leave had by now expired,
separated from him and returned to join his duties at
Narkhed.

Ramdas’ next place of visit was Ernakulam. Here he
spent a few days in the company of P. Sanjivrao and many
other friends of the place and then left for Kasaragod again.
Of course, he occupied once more Anandashram, situated
in that calm retreat beyond the hills.

The usual routine of the ashram life restarted. Krishna
Rai paid her daily visits and did her selfless service in the
ashram. A week after his arrival, Krishna Rai’s brother-in-
law, having returned from Europe, came to Kasaragod to
take over his family and Krishna Bai and her children to
Dharwar. Really, it was a wrench for Krishna Bai so
suddenly to tear herself off from her association with
Ramdas and the ashram. At his request, she however
departed with her brother-in-law and others.

Before proceeding to narrate the events that followed,
it is necessary that a word should be said relating to the
intense life of self-sacrifice Krishna Bai led during his
all-India tour. Guru dev was bed-ridden and Rukmabai,
owing to her severe attacks of asthma, was also in a similar
condition. In those days Krishna Bai’s life was mainly spent
in attending on the patients. As a nurse at the bedside of a
sick person she can be said to be rarely equalled. She would
give herself away for such service heart and soul. She tended
both the patients a thousand times more tenderly and care¬
fully than their own mothers would have. For the matter
of that, her entire life is an oblation to the selfless service

of all, irrespective of condition, person, time or place.

59*

46S

IN THE VISION OF GOD

With regard to the service rendered to the above-
mentioned patients, Ramdas hoard from their «w*„ li„8
their deeply grateful and loving words of thanks to her and
praise of Krishna Bai’s divine nature.

Another tact which cannot go unnoticed is that (limda
a great and soilless devotee, true to Ramdas’ ro<inest’
remained in the ashram mostly alone, all the time that
liamdas was away from it. lie now became Ramdas’ whole
time attendant. After returning from the four Ramdas
scarcely left the ashram for the town, and gradually the
number of visitors also dwindled awav, until for (ho Iasi
few months of his stay, he was singularly alone in ihe
ashram except for this loving and faithful friend.

About two months having thus passed, . ,)(.(.llUar

conditions which are not, worth-while to narrate here in
detail, as bid by Ram, Ramdas went on a. month’s fast
and avow of silence. Of course, he was living on a moderate’
diet, of milk. About this time he also got an anonymous
letter threatening his life, if he did „ot abandon the
ashram at once. A fortnight after the beginning of the fast'
Vidyacharya, a friend from Klmlapur, came down to sec’
him Vidyacharya was naturally disappointed that ’he
could not freely discourse with Ramdas. Also he was
much pained at the scanty diet on which Ramdas was then
living One night, it might have boon between eightaml nine
o clock, Ramdas, Vidyacharya and (lunda were sitting on
the outer verandah with a lantern burning in their midst.

idyacharya and Omnia were deeply absorbed in singing
devotional songs. Suddenly, without any nolle,,, Krishna
Bai made her appearance. Ramdas exclaimed: “After all
you have come,” and asked her if she came alone. Most
of the way from Bombay, where she had gone from
Dharwar, she had travelled alone will, a single doth
ana nothing besides.

Ramdas concluded by saying: “Mother, you have come
to your own home. The ashram shall i„ future be your

RAWALPINDI— KASARAGOD

469

permanent place of residence.” Thereafter, she stayed in
the ashram day and night. Vidyaeharya left and
Gunda also went to Puttnr, his native village, for a
change.

Under instructions from Ramdas, Krishna Bai now
started on a course of steady and continuous discipline in
meditation and asana. On his advice she also visited every
day four or five houses of devotees in the town where she
gave the benefit of her presence and service to the devout
ladies of the household. Meanwhile his fast for one month
came to a close, but as he was not satisfied with it,
he went on a further fast for three days, taking only water.
Then again, he proposed to go even without water. This
last absolute fast was observed only for one day and he had
to break it due to the most pathetic appeal from Chandra-
shekarrao, Ramabai’s spouse. Thenceforth he came to his
‘old diet of one meal a day. Now Ramdas and Krishna Bai
used to be alone in the ashram in the nights.

A fortnight after the breaking of the fast, when Ramdas
was busy taking a fair copy of the earlier chapters of this
book, and Krishna Bai sitting as usual in her posture of
meditation on the verandah where she slept for the night,
a man of a coarse appearance but of strong build, belong¬
ing to the working class turned up, with a lantern in hand.
The time must have been about ten p. m. Ramdas came out
leaving his work and enquired of the visitor what he wanted.
He replied: “Some friends possibly from a distant place have
arrived at the bungalow on the top of the hill and have
sent word through me to ask you to go there to meet them.”

Ramdas7 heart, when he heard this, overflowed with
love and he said within himself: “At what a great sacrifice
these friends must, have come from a long distance out of
their pure longing and love for Ramdas.” At once he made
up his mind to go up to them. The messenger said that he
would remain in the ashram until Ramdas retur^edh’
Taking the lantern of the ashram he started asking K^fehna,

470

IN THE VISION OP GOD

Bai to wait until he returned with the friends, hut she said
she would also like to go with him. The sturdy
messenger also Calling in with Krishna Bui’s idea said that
she might also accompany h ini. Bo both walked quickly
up the hill and readied the travellers’ bungalow, but to
their surprise and discomposure they found that, there
was nobody waiting for them in the bungalow. Ramdas
at once scented some mischief, Cor the messenger had
deliberately remained behind in the ash mm during their
absence.

Now both, quickly retraced their steps to the ashram.
On leaching the place they touud that the messenger with
his lantern had disappeared. On going up the verandah
they further saw a quantity of nightsoil splashed at the
entrance of the room and a. number of pieces of a broken
earthen pot. This was the work of the nocturnal visitor
for discharging which alone he must have come. Without'
feeling the least repugnance or disgust Krishna Bai at once
fell to the task ol cleaning the lloor. Sho cleaned the floor
actually with her hands while collecting the rubbish from
which was issuing a most revolting stench. Within luilf-an-
honr the place was swept and washed. The beauty of the
whole thing was that all the while, when she was engaged
m this work, she was patient, cheerful a, ml smiling.
Ramdas, on entering the room, found a brass spittoon
which was daily used by him had alone been taken away,
and a few drops of the nightsoil had disfigured the manu¬
script of this narrative. The night passed without anything
further happening.

Again after a week or thereabouts, at almost the same
our of the night, two men came to the ashram of whom
one was the previous visitor, ft was a. dark night,. The
ashram was so situated in a dense jungle that within two
urlongs around it there was no other habitation. This time
the visitors appeared to have come with a sterner mission.
Tor the first few minutes they demanded of Ramdas many

RAWALPINDI— -KASARAGOD

471

articles that were in the ashram including a framed board
containing the name ‘ Anandashram 5 artistically formed
in glass beads. He handed oyer these things to the visitors
■without any hesitation, and asked them if they wanted
anything more. When this business was going on, he was
standing just at the entrance of the room on the verandah
and Krishna Bai was beside him. The lamp was on the raised
pedestal on which he usually sat, to the right side of the
entrance. As soon as the visitors thought that the time for
carrying out their intention had arrived, one of them took
the lantern and with a sweep sent it flying into the court¬
yard, by which act the lantern broke and was suddenly
extinguished. Now they found themselves in utter
darkness. The man, who threw away' the lantern, rushing
up towards Krishna Bai fell upon her. Beside her was a
copper pot filled with water. Ramdas was at the time a little
^a-way from the front door. Realising the situation he closed
his arms upon the body of the man who was attacking
Krishna Bai with the object of preventing him from doing-
harm to her, but the other man who was watching the
situation pulled Ramdas from behind with all his strength,
making him give up the hold on the other man, and held him
tight within his arms. Ramdas ’ whole body thrilled and he
in a loud voice uttered the Name “Ram” three times.
Simultaneously as it were, the Name “ Ram” issued twice
from Krishna Bai’s lips. At the sound of this Name, the
man who had well-nigh clutched Krishna Bars throat to
strangle her, let go his hands and started like a scared
creature to run away from the place. Beholding him
taking to his heels, the other man, who was holding
Ramdas in a tight embrace, set him free and jumping
down the verandah followed suit. When leaving
Krishna Bai the man who attacked her pushed her
down causing the small of her back to strike with great
force upon the hard rim of the copper vessel, and the next
instant she rolled down the verandah to the surrounding

IN THE VISION OF GOD

wrd of the ashram. In tho by i„kill(, h„

Ramdas locate, 1 the place who,-,, she JVN lie „„ . " , *•*
and they together, „ . . .

Jhat is tins . . ore ? '• The,, Krishna

JZ?" . . . . . .

Beyond th« fields, „„ tlm ,*1,1 of u„, !lK|mun
was the house ot a cultivator who must have boon observing
trom Ins front-yard the strange happenings at the ashram

When he heard the sound “ Ham” “ K,atn " in ■, I

from Raxndas ami the sudden darhness that
shiam, he suspected some mischief and came running Tt
took lum about five minutes to pass through (he fields in the
dark and reach the ashram. Hut the grim visiters of the
mght had tied away. With (he help of :1 match they Id a
toich made of. palm leaves. 0„ his enquiry Uamdas
related to him all that had happened. He said: ^ sh tU

l,ow ^ win

tc remain in lln) ashra.n in , . . ^

::;c: . **

, agi ee. Whatever happens to me 1 will „„( «hv
for the nights.” that Bh(, .i.-iormi

CriZ ‘T’ *" . . . . . K-I-TS

b. started with Krishna Hal Ule J .

vator friend, who was also I>y

hear:ti^w“;:t::;::;:» . * m -

“ r- cloBe,y ' ~ rsar z

appealed to him m a piteous tone : “ |»ana f '
utiire pW ” He replied that he did „„( i{now. ‘ ‘ 0'"

•It is Ram’s command to leave Kasara-md -,f u„.
ear iest opportunity. He will gu wherever liatn Toads him.”

RAWALPINDI— KASARAGOD

473

To this slie said: “Please do not abandon me. I have no
place and no refuge except you. Permit me to follow yon
wherever you go.”

“No, no. Do not think of doing so,” Ramdas replied.

In a rising emotion she waylaid him, appealed again
and insisted upon his giving the word. He yielded and
agreed. They reached Chandrashekarrao’s house. Thus
ended the memorable events of this night.

As was natural, the household were shocked to hear of
the dreadful situation through which Ramdas and Krishna
Bai had passed at the ashram. The fall on the water pot had
caused permanent injury to the lower end of Krishna Bai’s
spinal cord. In spite of the excruciating pain, she was
patient and cheerful as if nothing had happened to her.
Plis resolution was made that he should leave Kasaragod
the very next day. The night passed. By the earliest train
on the following day he and Krishna Bai with CJhandra-
shekarrao came to Hosdrug. In Hosdrug there were
some mothers who were keenly anxious to have him at
their house for some days. To fulfil their long cherished
desire, on alighting at the Kanhangad station he directed
his steps straight to their house. The party was received by
the kind mothers with great, joy. His future plans were
unsettled.

ctr%

CHAPTER XL VI IT

RAMNAGAR - AN ANDASH RAM

After a few days’ stay, Ramdas and Krishna Hai, at
the invitation ot T. Blmvanishankerrao, came to Manjaint'i
now known as Ramnagar, for the opening ceremony of his
newly built house at this place. T. Bhavnnishankerrao and
other friends pressed Ramdas to have- an ashram built near
the Manjapati hill, which place was discovered to ho not
only solitary but also possessing all the scenic grand, mu- of
the country-side.

Agreeing to the suggestion of the friends he decided to
have an ashram erected on a small hillock by the side- of a
towering hill — the highest, in the range. At once (led who
gave the idea set him to work for accomplishing it
He wrote appeals for funds to the innumerable friends
all over India, with whom he had come in contact during •
his itinerant life, for making np the coat of the new ashram
Ihe encouragement and help he received on all sides was
simply marvellous. Within a month of his arrival at
Ramnagar the work of erecting the ashram building was
started, friends who offered the suggestion heartily
) ne m i . he ashram work was begun only three months
betore the breaking of the monsoon ; so the work had to he
lumed on. In three months the main ashram building and
an ont-house behind it were completed.

A few days after Ramdas left Kasaragod, mother

et' fL T, ° WaS Stm 8tayhlff Ut house,

came to Ramnagar and after a short stay proceeded to

Madras to spend a few days with her nephew. She had a

great mind to live permanently with Ramdas in the new

hf™ Bnt God billed otherwise. Soon after her arrival

Her ctdlt TthmatiC C°mplaiUt *** 11

waiitc!<l to ** iuid *>«■ *

p d • I want to see Krishna Hai.*’ She also added :

RA^NAGAR— ANANDASHRAM 475

“If I should at all *ecover, it is possible only under her
tender and careful nursing. For, during my last illness at
Kasaragod, when I wifs at the very doors of death, she
alone could save me from its jaws.” But it was not possible
for Krishna Bai to go to her. A few days later came the
news that she passed away. May her soul ever rest in
peace !

A word about her in this connection will not be out of
place. She was a true, noble and faithful partner in his
old life. It was but natural that when God took Ramdas
away from her company and made him dedicate his life
entirely to His service, she felt no small amount of pain,
but latterly when she came to stay with him in the
Kasaragod Ashram she thoroughly understood the intention
of God in bringing about the transformation in his life.
Naturally of a religious temperament, thereafter her
• devotion became so intense that she burnt with the
aspiration to attain the vision of God. The Lord’s great
Name continuously dwelt on her lips and even to the last
moment she maintained the remembrance of God and
dropped off the body in that exalted consciousness.

Ashram Buildings

The main ashram consists of a bhajan mandir in front
enclosed by arched walls, the upper part of which is
ornamented with cornice work which gives the hall not
only an artistic view but also a distinctly imposing and
charming appearance. At the back of the bhajan mandir
is a small room for Ramdas’ occupation. The out-house
which is situated directly at the back of the main building
is made up of four rooms, two on each side, having a
pathway between, one side of which -is used as a kitchen
and the other for the residence of casual guests.

Later, another small building was erected in the ashram
compound for purposes of conducting the editorial and
official business of the two magazines and correspondence.

476

IN THE VISION OF GOP

The cost of this braiding was mol, by I, m generosity of the
Thakoro Sahoh of Limbdi, Sir Dauiat Singh, whom
Ramdas hero expresses his feelings <•. gratitude.

Scsnery

While to the right side of the ashram there is a c.liain
of undulating hills, in front then' lie extensive grounds
formed by groves of trees and oorn-lields. To flu-. left l|u,
vision can sweep over about four miles -a vast plateau
covered with thick vegetation, plains and soatlonxl
houses, having at the far end the Arabian Sea with its blue
expanse of water. Behind the ashram are rows of bills
covered over with verdant, growth, having on both sides
beautiful eoooamil topes, whose, uresis wave majestically in
the strong breeze that blow over them from the sea,.' To
stand out on the aslu-am hill and east a look around means
to present to the sight, a most fascinating picture of nature *
dressed in her variegated colours. When tins sun is midway
in the heavens' and its rays arc*, rcttoeled on the waters of
the sea, it looks as though, a vast sheet of silver is shining
at a distance. After a few monsoon rains, when the groom
grass like a mantle spreads over the hills and plains, the
surroundings offer a bewitching sight to the. onlooker.
The atmosphere prevailing at tin* ashram and over the
surrounding land is surcharged with perfect calmness ami
peace.

Odd) ration

The Opening Ceremony of Lhe new Hah mm which, if*
also named ‘ Anandashriim 1 eame on the jfd.h May 031.
In response to the invitations, hundreds of people from
different parts of India assembled for the occasion. Bhajan,
kirtan, feast and distribution of food etc. to the poor went
on for ten days. The hills of Ramnagur resounded with the
thrilling music of the Lord’s glorious Names, from
aharashtra about half-a-dozen devotees attended the

RAMN AGAR— AN AND ASHRAM

477

function. J anardan Pant, Raghnnath Maharaj, Govind
Ramkrishna Joshi, Krishnaji Pandharinath and Madhavrao
Kulkarni were amongsiXhem. These devotees took whole¬
hearted part in bhajans and kirtans.

At the opening ceremony, as requested by the assem-
bled devotees and friends, Ramdas delivered a short speech,
briefly put, it ran as follows:—

“Ramdas has the supreme delight to speak to you to-day
a few words at the inauguration of this holy ashram- The
ideal which the ashram holds before it is universal love
and service based upon a vision of divinity in all beings
and creatures of the world. Here every man, woman or
child to whatever denomination, creed, or caste the person
belongs shall have free access. This is a place where every
effort will be made to cultivate the spirit of mutual love
and service, so that what is realized within its walls may
•prove as an example for the right conduct of human life in
the outside world. The Lord is our help and guide in all
matters. May He with all his bounty shower His blessings
on the great service which this home of love and bliss has
undertaken to discharge.”

Krishna Bai, although greatly weakened by the injury
she had sustained at the Kasaragod ashram, brought all her
rare skill and indefatigable energy to bear upon the
management of the function. Every programme was gone
through with exactness and regularity. It must be admitted
that Krishna Bai is a born organizer, and exhibited in all
things her wonderful capacity for handling difficult situa¬
tions, for soon after the opening of the buildings, torren¬
tial rains accompanied by thunder, lightning and storms
swept over the ashram building. But the radiant and ever
calm figure of Krishna Bai was moving about in the assem¬
blage like an angel ministering to the minutest wants of
all. None of the visitors went without her special care and
service. In short she had her maternal eye upon all alike.

Five months after the opening celebration of the

478

IN THE VISION OF GOO

ashram, Ramdas received the tiding that (Jurmlev at
Kasaragod Jiad dropped off his body. In the last period of
his life, for some months, he had r, ached a, state in which
he remained perfectly unattached to the world, retaining all
the time not only his consciousness of the external life, hot
also his jovial and cheerful nature. It, is the wave of grace,'
compassion and love that rose from his magnanimous ''heart
that turned Ramdas’ life towards its fountain-lmad— God-_
ultimately granting him the highest vision of immortality,
bliss and peace through perfect union and oneness with the
immanent and transcendent Godhead.

In commemoration oi In's saviour, and through him tho
saviour of thousands, the day of his departure from the
world is observed in the ashram with a celebration lalliim
in the month of October or November every year.

Celebrations annually continue to be held in the ashram
twice a year, one the annual celebration of Mm ashram and *
the other Guru Punyathithi.

Books

Ramdas activities in tho now ashram are of n, varied
character. He was made to turn out hooks one after
another. The first publication was Krishna Hal’s life-
sketch; next came “Gita-Samlesh ” and then followed
Sayings of Ramdas” and “The Divine Life.” He also
commenced to contribute articles to various religious
journals of India mainly to a high-class religious monthly of
international reputation, “The Message” of Gorakhpur.
Ihe saintly editor, Sri Swami Sudanamlaji, opened freely
the columns of his monthly to the writings of Ramdas. liven
a ie time of writing this narrative, his articles continue
to appear in that magazine.

Oorrmpondm ce

Besides his other activities he is
voluminous correspondence with the

also engaged in a
friends in various

RAMH AGAR— AN AND ASHRAM % 479

parts of India and 1 broad. Many of them place before
him their difficult problems of life asking him to find
suitable solutions for them. Extracts from these letters
have been appearing in the “ Message ” of Gorakhpur and
also in The Vision,1’ the magazine of the ashram.

A shram Met gazin es

The ashram started on its own initiative two monthly
journals, one in English “ The Vision,” and the other in
Marathi Vishwaprem,” with the sole object of spreading
the message of universal love and service for which the
ashram was stood. It has been from two and three years
that these magazines have been running respectively.

Patrons and Donors

It must be understood, God alone who is the one benevo¬
lent ruler of the worlds made possible the establishment of
this ashram. The activities of the ashram are day by day
extending owing to the generous donations it is receiving
from innumerable, selfless, pure and noble souls from
different parts of India and abroad. All credit for any
work or service rendered by it is due to them. Many
of these friends whose self-effacement is so complete
that they have enjoined on him not to reveal their names
in connection with the lavish help in money and other
ways offered by them for the furtherance of the ashram
mission. So without mentioning their names he acknow¬
ledges their loving co-operation with infinite gratitude.

Relief to the Poor

Periodically, and also particularly during celebrations,
distribution of foodstuffs to the poor is one of the import¬
ant items of ashram service. On such occasions relief is
rendered to thousands of people. Since last year another
delightful item of service has also been added, viz. distri¬
bution of rice and soap to over a hundred Harijan children

480

IN THE VISION Of O.Cv>

on every Sunday. The ashram is- open to all people
irrespective of caste, creed, colour o" nationality* Willing
and cheerful service on an equal bltsis is offered to all of
them.

I T‘imtors

The ashram lias also the happy privilege of being
blessed by the visits of noted saints and devotees of God,
By their presence in it they infuse into tin* inmates enthusi-
asm in the discharge of their humble duties#

From the time of the establishment of tin* ashram, the
earnest aspirant Gunda rejoined Kamdas and became one of
its tireless servers. He remained fora lew months and then
left, adopting the life of a wanderer. Another worker of
the same typo was Krishna, ppa. lie was coming to the
ashram off and on to offer his precious aid. Special mention
has to be made of another devotee, Kanaka, belonging*
to the so-called untouchable class who lias become its
permanent adherent. A simple, unsophisticated and
devout soul, he is busy throughout the day keeping the
surroundings perfectly clean.

Earnest aspirants for their spiritual advancement also
come to stay in the ashram for a few days or months.
Among these, a devout couple, I)r. Shuklaand Shanti Ben
from Kathiawar, took up their residonee here, for eight
months. Dr. Shukla and his wife, besides being sincerely
engaged in their devotional practices, a, Iso took part in the
general activities of the ashram. Similarly, B. Dinkarrao
from Burma came to spend a few months. He made
himself highly useful in the work of typing ami account-
keeping and other kinds of service. .

Inmates

The permanent inmates of the ashram who have
dedicated their lives to the service of God and humanity
are only five, viz. Ramdas, Krishna Bah H. R. Dcshpande,

RAMNAGAR— ANANDASHRAM %|*48I

P. Subbarao and IP. Moholkar. S. R. Deshpande is the
editor of Vishwawsni Subbarao is the Manager of
The Vision”, doing^jlso the other works of the ashram
office. Moholkar is the Manager of ilVishwaprem” and
other general work. In this connection, the name of another
selfless worker cannot be omitted— T. Gopal Krishnarao,
son of T. Bhavanishanker r ao , who has been devoting all
his time and energy to the service of the Ashram.

Active helpers outside

Rao Saheb G. V. Madurkar of Sholapur, a great and
illumined soul, is as it were one of the main pillars of the
ashram. In disseminating the literature published by the
ashram his work in the Sholapur District is simply invalu¬
able. He is exemplifying in his life how, living in the
world, a man, even while performing all the duties allotted
to him, can still make his life a complete sacrifice to the
devotion and service of God.

In Bombay, TJ. Sanjivrao, N. M. Haldipur and R. G.
Nadkarni are selflessly working on the same lines for the
success of the ashram ideal. In the Punjab, Pandit Jewandas
and in Palghat, G. Balasubramaniam, and many other
sincere friends in other parts of India and Burma are also
contributing their time and energy for the cause of the
ashram.

Among the residents of Ramnagar, the Trikannad
family have been lending their full support and co-opera¬
tion in the mission of the ashram. T. Bhavanishankerrao,
a retired Government officer, whose moral and spiritual
eminence is beyond dispute, is helping the ashram in
multifarious ways. Lakshxni Devi, consort of T. Bhavani¬
shankerrao, and elder sister of Ramdas by the former life,
is a selfless and noble soul. Simplicity and faith are the
brilliant features of her all-round pure life. Her unabated
enthusiasm for the service of the ashram is remarkable.
T. Ganeshrao who is another resident of Ramnagar had, at

,w VISION OF GOD

P«aye<l a "’"o em,<«v<mr

"*"» «>«U,H„«k ail(I

jr™,40 !,e 1,0 U„SaHl nl T,0VPr

- . . :z, t «*

ssr™* ,,r "ia ">v<-- ■**» •—* «»■ zjsjz

ComiuMon

Kjuiidutf here u 4 1» *

*"* by «■* «™» «f *1**,*^

,"iabii,ic >i . . . » r„„„ Uwftrrr*' **•

may radiate to all parte of n,„ . . , •u,,i service

great purpose of God. ' M’01 <f aud thus fulfil the

hari om tat kat

Since then mini"diaS' Imve* ‘!^>k W;,K >M,hli«hed in I93r>
routine has altered. Some of the oh ,7" An:l'1,l;>sliram. Th<
ones. The Marathi Monthly visil WAPw’fm T' P':u:<; U>

J. he two Annual Celobratems -ire » i U'M ,l:l;s ,:<,;w<!d publication,
brought oat several now ho!S ,0W!r MiL Tl"' «*ram ha,

Half a dozen new hoimna .,rwi i

in th© ashram lands, The ashram *"Ti *,<i0n oon‘s^ueied
Ramdas went on tour three more li U'Ur(J< .)UfH r(k<iH <>1* new frumds.
and Kathiawar and one© all over Indi')1* T * n Nbolapur

1938 a large gathering „f fri0rids was Uol.Mn tt " 1 h!t<sn,l°r l,<,,!«mbor
A A free Homoeopathic and Kirst-ai * afthnun-
Ashram in January l<m Sim-,, w ,w,w"*Sil,'>r w"« Parted in the

Harijan Seva Sangha, Kanhunrul <i’?ml?r wf Um M;lm<! Jr**, U»

children of the Labour KlLumhL s,') Urn Ilari.jan

meal a day from the monthly ,',7 -i Kan,i.'ingad, with one

?*** has also been !'r <,f U,u Th*

boys and girls of this school! -Ramdas' 'Vi°‘ ‘lr"*' h> ,,!lr,'jjui

Ahimsa

Annakshetra

Asan

Ashram

Ashtanga yoga

Atmaghata

Avatar

Bad mash

Barfi

Bhakta

Bhakti

Bhiksha

Bhutasthana

Bidi

Brahraacharya

Brahman

Binva

LOSSARY

. . . Non-violence

. . . Free feeding house

A seat or yogic posture
Abode of a saint

• - • -A- spiritual practice governed by eight

rules

. . . Self-destruction

Incarnation

Rogue

. . . An Indian sweetmeat

. . . Devotee

. , . Devotion

. . . Alms

The shrine of a devil
Country leaf cigarette

. . . A spiritual discipline involving strict

continence

. . » Impersonal God

. . . A term of respect given to saints in
Maharashtra

Cad j an Foie
Oharas
Chatak bird

Chawl

Chela

Che mi r

Chesta

Chintapurni

Chutnee

Dal

Dandavat

Darshan

Devi

Dhannashala

Dhed .

Dhiksha

Cocoanut branch bereft of leaves
An extract of Ganja

An Indian bird which depends only on
rain water for drink
Block of buildings
Disciple

A huge tree peculiar to Kashmir
Franks

Dispeller of woes
An East-Indlan condiment

Preparation of pulse

Prostration

Visit or vision

Goddess

Rest house

Pariah

Vow. .

484

GLOSSARY

■ r„

Dhun

Chorus i

Meditation

.Dhyan

Dwandwatitu

.1 he stale of ^Idng I roc from pairs of

opposites sueli .as pleasure and pain, etc*.

Gevrua

Hod oehre

Gosha la

Cow shed

Guru

Spiritual preceptor

Haridas

A 'religious preacher

Harikatha

Religious discourse attended with music

Himsa

Violence.

Japam or Japa

Repetition of God's Name

Japa Mala,

Rosary

Jilabi

An Indian sweetmeat

Jiva 4 # 4

individual soul

Jivanmukta

A liberated soul

J nana . 4 4

Divine knowledge

Joli

Scrip

Kanmmlal

Water vessel carried by sad bus

Kambal „ , *

Blanket

Kandamool

Edible jungle roots

Kangdi

A fire pot used in Kashmir

Kaupin

Loin cloth

Khadd ar — Khadi

Hand-spun and hand- woven ( lot h>

Kiehdi

Hotch-potch

Kirtan

Devotional music

Kisti

A small boat

Kripa

Grace

Kula Devi

Family Goddess

Knti

A small but occupied by Kfidkus

Ladoos

Sweetmeat balls

Langoti

Loin doth

Lathi _

Bamboo, stick

Lila

Flay

Linga

Phallic symbol

Lota

A small handy water vessel

Maidan

A vast. plain'

Mandapam

■Decorated .structure

Mantram

Math

Maya

Mela

Moksha

Mr i dang

Marti

Nagar bhajavi

A procession of devotees singing hymns

Narnaskar

Salutation

Namaz

Muslim prayer

Nam-sankirtan

Singing God’s Names

Nam-saptaha

A seven days’ celebration during which
God’s Names are sung continuously

Nishkama

Selfless

Pada Puja

Washing and worshipping the feet

Pambhakti

Higher bhakti or bhakti that comes
after jnana

Panda!

Temporary shelter made of mats

Parikrama

Cireum-ambulation or the path of

Pa,tasha.la

School

Patel

Village headman

Pativrata

A true and chaste wife

Pheran

A cloak

Pheta

Indian headgear

Prasadam

Food offered to God

Pranayam

Breath control

Prem

Love

Provadian

Discourse on a religious text

Puja

Worship

Pujari

Worshipper

Puri or Puree

Fried wheat bread

Fnranic

Expounder of scriptures

Rajo Guna

The quality of passionate nature

Ram-mantram

An incantation containing the word Ram

Ramsmaran

Remembrance of -God

Rangoli

Artistic designs on the floor formed of a
white powder

Rasuyee

Kitchen

Riddi-Siddhi

Material needs

: Rishi

* * •

Sage'

GLOSSARY

Incantation
Hindu monastery
llusion
Assemblage
Liberation,

Indian drum
Image

2JT485

Koines

tiudrntvsha

Sadhuua

Snell ui

Snkama

Samndhi

Samsari

Sunny list

Saunyasini

Satxsnng

Safcwic

Sha m tana

Simnhhougc

S ha ran
Shaivism
.Shivaling ■■

Shiva and Slink t'i

Shrnddlm

■Sidd hantn
Tab! a

Tapas Tapusya
Tapaswi
Tapobhmni
Trigunutifca

Upn dealt

Vairagya
Vina— Vacua
Viswarupa darshan

Yajnakunda

Yogiudanda

A dear t„ , |„, ,|, -voices

Ol Shiva r

Spiritual pra<‘i i<v
Saint

" Murures

A ()r r<>n(|it„>n

Worldly man
A religions mendicant

A female religious mendicant.
Society of km inl.s
Mild or non irril aul

A kind of canopy
Village accountant
Surrender
Shiva cult
Imago of Siuva
God and II is power
Faith
1 loet fine

A of Indian dr mas
Austerity
An ascetic

M.y aiisroru tes

Me, ffImy<md the three (pmlitMH

-44 ,, , • ..

Initiation^ . * ’ |

Dis passion

•A sti-iiiKod inHlruin(.„t of .....si,
Universal vision

Sacrificial altar

Arm-rest used in yoga practice

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