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Devi Bhakta I found an interesting passage on the need for a guru -- in Srividya, in this case -- and I thought I'd pass it on to see whether anyone happens to agree of disagree with the author. In a nutshell, he says, yes, you need to be initiated by a guru -- but he is quite flexible on who that guru may be. That's an important point in a time when good (or even authentic) gurus are hard to find, not just in the West, but in India as well. Many people who cannot "find" a guru . Wonder how in the world they are supposed to begin a discipline of sadhana. The passage was written by Dr. C. Suryanarayanamurthy (1898-1985), a Srividya initiate, in his book, "Sri Lalita Sahasranamam: Introduction and Commentary" (Bharatiya Vidya Bhavan, Mumbai, Reprint Edition: 2000): ON THE NEED AND NATURE OF A GURU: "In Lalita Sahasranamam, every one of the thousand names in a mantra in its own right -- apart from being a mere descriptive verbal arrangement. Mahamantras like Sri Gayatri and others are all mantra swarupas of one and the same ultimate power. They are to be initiated into by a competent guru. "It must be clearly understood that a competent guru must guide that sadhaka in these practices, but -- in this secular age -- if he is very competent he does not advertise himself for our benefit. "[The guru] is to be considered Siva -- Himself. [Also, the sadhaka must cultivate:] (1) an intense faith and surrender; (2) [familiarity with] sacred books, which are now very much available; (3) such help as we get from the teachings of great ones, like Sri Ramakrishna, Sri Ramana Maharishi and Sri Aurobindo; and (4) the company of devoted sadhakas [which is what we try to provide here in this Group!]. "In [his] commentary of Sri Soundaryalahari, Sri Laksmidhara Lolla promises that he will be the Guru of anyone who thinks about him in the path of Sri Vidya. To the intense devotee, the Divine Mother Herself acts as the great Guru and guides him if sincerely prayed for." So ... Dr. Suryanarayanamurthy seems to believe that a living, human guru is not absolutely necessary. A deceased swami or the Deity Herself will also fill the role. An American Hindu author, David Frawley, was called this kind of a guru "right discrimination." Several Hindus of my acquaintance claim to be the devotees of gurus they readily admit never having met. So even if we agree that "a guru is necessary" to initiate the devotee into her/his sadhana, there seems considerable room to argue exactly who that guru may be. Is there a "right" answer? Any and all opinions on the topic are welcome and encouraged! Sankara Menon I agree absolutely with the view that it is difficult to get a "good" Guru. I do not think it is a difficulty that we are facing only in this time and age. The very references by Lakshmidhara and the author of SriVidyaarnnava specifically offered themselves as Gurus for all time to come. They did not do that because of their ego. They did it specifically because they knew how difficult it is to get a "good" Guru. It is further said that one must wait patiently till the guru comes to you. It is not you selecting the Guru but Guru selecting you. It is my personal view and that of my Guru (who unfortunately is no more) that upto Panchadashi evenwritten word can be the Guru. When it comes to shodashi and sri Chakra puja you do need a competent teacher. In order to assess the difficulty in finding a guru a few quotations may be interesting A liberated soul liberates; how can un liberated soul help liberate? … na moorkho moorkamuddharet - an unliberated cannot liberate another unliberated…… Guravo bahavasanti shishyavithaapaharakaha Durllabhoyam Gururddevi Shishyasanthaapahaarakaha (There are many gurus who steal from shishyas. Indeed it is rare to find a Guru who is capable of wiping out the sorrows of shishyas)-Malinee tantra So what I did was to leave everything to Mahaatripurasundari and my Guru appeared. Perfect Guru and perfect shishya are rare indeed in the world, though not impossible because I have seen both. I have a gurubhai whom I can call a perfect shishya he is in the 70s and a scientist. I learnt a lot on what a shishya should be from him. Just start sadhana anyways you will. Preferably with authentic texts as guide and slowwwwwwwwwwwwllllllllllyyyyyyyyyyyyyyyy slowwwwwwwwwwwwllllllllllyyyyyyyyyyyyyyyy He may not be a perfect guru for another but he will be for you. He will be "competent" as far as you are concerned. The right answer is to have the desire for progress and grace of Maa and wait for her to provide the answer. Many people have had bad experiences because they went in search of gurus in their anxity. You can. But do not jump in anywhere and everywhere. Just wait watch and analayse as to whether this is the right place or person FOR YOU. Once you have coolly analysed and sought Devi's guidance, you can take the decision. Do not be fooled by psychic powers. They come to many. That is no sign of ability to lead a shishya. In my humble opinion that is my view. Omprem OM fellow travellers Here is what Swami Sivananda has to say about Guru: "For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even so, an illumined soul alone can enlighten another soul . "Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master. "A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. "The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world. "Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second-class type of Guru will be able to help you. "If you are not able to find even this second-class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually, you will get inspiration, and the Guru may appear in a dream and initiate and inspire you at the proper time. For a sincere Sadhak, help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way. "Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant-minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company. "So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realization. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga, but they are always present to help the aspirants. Let each man take the path according to his capacity, temperment, and understanding. His Sadguru will meet him along the path. "Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress. So, what Swami Sivananda is saying is that we are all at different points on the spiritual journey and that not everyone is ready for a Guru at any one time. Those who are not ready for a Guru may deny the need of a Guru or continue to focus exclusively on scriptures. Those who are ready for a Guru will recognize their need of a Guru and they will find the level of Guru that they are able to deal with. OM Namah Sivaya ShiningLotus Might have missed something here from Swami Sivananda text so need to ask Wanted to ask a question in a non confrontational manner regarding clarification on text here. I agree that it is necessary for most to have the first initiation from a Teacher or Guru. Hoever it is known that the mankind has the ability to see their own back with the proper mirror whatever physical or absolute form that mirror might take and it is also known that the mankind can correct defects and egoism through self realized introspection without attachment to another human The UpaGuru Principal is also known in the East and West and this is touched on a little in the text however text also states that the native must live under the Guru for eradication of defects I know centering on the word must is takeing something out of context however I dont agree that a person must live under any Guru in human form so I was wondering if you might be able to speak further on this if you feel this is worthy of your attention If possible would like to hear more regarding this and the pitfalls of total devotion to any one Guru in light of the international Guru abuse that has been exposed in this age If possibe would also like to hear more regarding when the aspirant succeeds in becoming the Guru and does not live under the influence of attachment to any other human Thank you for your time and consideration My Friend Lokaa Samasta Sukhino Bhavantu Aum NamaSivaya Sivaya Nama Aum S R DharmaDeva Arya Omprem OM ShiningLotus I have had experience with Gurus, authentic and otherwise, but never put myself forward as the former and try to avoid becoming the latter. Your comments echo many of the usual reasons marshalled against the idea of the necessity of a Guru and, therefore, it might be useful to look at them more closely. "However it is known that the mankind has the ability to see their own back with the proper mirror whatever physical or absolute form that mirror might take. A mirror is a tool, a means of accomplishing something. When a person has developed sufficiently, he/she will accept a Guru as a means of attaining Salvaton. It is the Guru that is the mirror. When you see the Guru, you see God. The Guru enables you see God in yourself. "and it is also known that the mankind can correct defects and egoism through self realized introspection without attachment to another human" This, of course, is not a proven fact. The evidence of life and scripture gives exactly the opposite conclusion that Self-realization cannot be attained through introspection. Introspection and, eventually, Dharana, Dhyana, and Samadhi does lead to Self-realization but one needs the Guru to attain Samadhi. Reason will only take one to the threshold of enlightenment but to open that door and cross over requires another, more intuitive, type of awareness. Similarly, introspection is essential but it will not take one across the threshold to enlightenment. For that, a Guru is necessary. Your comment also points out the main plank in the argument against having a Guru. But this plank is also the fatal flaw of the argument. The mistake is to see the Guru as `another human'. Some cannot accept, for their own reasons, the idea of submission to another human and therefore argue against the idea of a Guru. But a Guru should not be looked at as another human. The Guru is God incarnate. The Guru does not have a personal connection to the phenomenal world. The second plank in the argument against having a Guru is to point to all the instances of `Guru abuse' as you put it. To say that many who act as a Guru abuse their disciples' trust and are only interested in wealth, fame, and sex does not lead to the conclusion that there are no authentic Gurus nor to the conclusion that one should not accept an authentic Guru. One cannot disparage Hinduism, because some people misunderstand and/or misuse it for personal gain. Similarly, one cannot disparage Gurus and their necessity, because some people misrepresent themselves as Gurus for personal gain. The real problems that the facts of fake Gurus, fallen Gurus and arm chair Gurus point to are the problems of how to recognize an authentic Guru and what the responsibility of the Shishya is vis-a-vis the Guru. Swami Sivananda tells how to choose a Guru. "If you find peace in the presence of a Mahatma, if you are inspired by his speeches, if he is able to clear your doubts, if he is free from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated- he is your Guru. Once you choose your Guru, implicitly follow him. God will guide you through the Guru." In Guru Tattva, he says, "Here are the characteristics of a real Guru. If you find these qualifications in any man, accept him at once as your Guru. A real Guru is one who is a Brahma-Nishtha and a Brahma-Srotri. He has full knowledge of the Self and the Vedas. He can dispel the doubts of aspirants. He has equal vision and balanced mind. He is free from Raga-Dvesha, Harsha, Soka, egoism, anger, lust, greed, Moha, pride, etc. He is an ocean of mercy. In his mere presence one gets Santi and elevation of mind. In his mere presence, all doubts of aspirants are cleared. He does not expect anything from anybody. He has an exemplary character. He is full of joy and bliss. He is in search of real aspirants." For the disciple to be aware of all of these facets of the Guru requires the disciple to spend time with the prospective Guru and to evaluate what the Guru says and does. What is required is that the disciple does not give up his/her reason and discernment in choosing a Guru. And, even more importantly, after choosing a Guru, the disciple must not relax and expect the Guru to do all the work. Again, Swami Sivananda said, "The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experience. He struggled hardd for seven years more, even after the touch, for attaining perfection." Swami Sivananda agrees with you about the undesireability of fake Gurus. "I strongly resent the actions of hypocrites who pose for Gurus and Acharyas and move about making disciples and collecting money. You will agree with me on this point. There cannot be any two opinions in this direction. They are the pests of society. Gurudom has come to be mere business. It must be thouroughly eradicated from the soil of India. It is creating a very bad impression in the minds of the Westerners and people of different countries. India is losing its spiritual glory on account of this Gurudom business. Drastic steps should be taken immediately to nip this serious malady and destroy it to its very root. No stone should be left unturned in its eradication. It has assumed a hideous shape. It has become very contagious. Many have taken to this Gurudom business as an easy means of decent livlihood. Poor ignorant ladies and gentlemen are exploited by these pseudo-Gurus on an enormous scale. What a shame!" "Many Gurus move about hither and thither. They deliver lectures and conduct discourses. They know Brahma-Sutras and Gita by heart, but they have no knowledge and meditation. They are easily irritated. Their Abhimana is very stiff. They lack in divine attributes and Sadhutva. They have no spirit of service. They speak ill of service, Kirtan, etc. They catch many people by the arm. They bless them by placing their hands on their backs. But, they are not able to send one man across to final Salvation or beatitude." OM Aim Saraswatyai Namah Colin Namaste Devi_bhakta and everyone. I think your quotation from Dr. C. Suryanarayanamurthy is very pertinent; especially the following part: "To the intense devotee, the Divine Mother Herself acts as the great Guru and guides him if sincerely prayed for." If you are a devotee of the Mother, can you set limits on how she can help her children? Sometimes we receive her help through a living teacher, who may be man or woman, eastern or western, well known or not. Sometimes we receive help through a teacher who is no longer incarnate. Sometimes we find guidance in written lore, sometimes in own dreams, visions and reflections. Why should any of us feel either inferior or superior to people who are receiving her help in other ways? Om Shantih, Eve _69 I have never had a guru per se. Not even for a day in this life. Not that any of you know me to judge whether this was a good or a bad thing. In fact my father died when I was eight and since then, no strong male influence. I myself am of strong temperament, calm and then outbursts of frustration. I have a classic pitta/kapha temperament. I doubt I would have followed any gurus instructions based on faith especially after my father's passing at an early age.In a way he passed on perhaps the greatest teaching, that life is as lasting and as strong as a bubble. In fact just because of his passing I would always have the fear of no guru tomorrow and then who would think for me because that is what a guru is for isnt it really? Who will care or think for you in the important moments when you just can't figure things out? Well I have had to teach myself. I have had to decide whats right and wrong, what's dharma and what's frivolous waste of energy. So what good would be a guru now? I have the techniques. Here in US you buy a technique you buy a guru then if you don't like them you trade him in for a better model. Why should a westerner even bother having any commitment to someone who ostensably only wants his money. In this case their spouse is the most trustworthy person they will ever have or be able to rely on. My wife is not my guru but I would chose her company over a gurus now. You all may call me deluded but this is my theory. Give me a part time guru with no money ties who likes teaching their spiritual life out of love for it, just as a poet will never make money in this world yet still can't stop writing. I want such a guru. Those one or two of you out there whos real guru chela relationship is not just a figment of your imaginations and totally unrequited like buying a companion, you can call yourselves extremely fortunate. The rest of us will have to live and learn and pray to our ishta for consolation. Guru? What guru? In fact I say it's all been written. Whatever you want to know especially in light of internet you can find instantly. What you can't find prayer, meditation, and buying a diksha with mantra to go from McMaharishi Maheshburgers is the western way and for those with a strong personality no guru will be bugging you telling you what to do so that your faithful spouse will be getting pissed off all the time and leave you. Yes buy your cake and eat it too. Get a guru who can be bought for a few bucks and trade him in when he's worn out. (I hope people can sense irony) Hell, why worry at all, just worship the pope, he's Christ on earth, and when he's gone they'll be another in days, or worship a tulku, again reincarnated in months or a couple years. Not too long to wait. But really, this is the idea of guru I would like. Yes, you all seem mystical worshipping Shirdi, Ramana, Sivananda, etc. I just don't see them though. If they all exist still then frankly I liked Shakyamuni the best because he was a very nice guy. He wasn't no Brahmin who would only talk to kings. What I'm really saying is that even the guru passes, it is the teaching that lasts. The teaching of the condition of unity. Everything in the world teaches you how different everything is from everything else. Only guru only truth to learn from one is unity. If not unity then go to college, get another degree, worship your spouse and family be good what else can there be? Devi bhakta Hi Colin: Thanks for your really wonderful, realistic and inspiring distillation on this issue. I tend to agree with OmPrem and Kochu and others that a guru is needed at some point. A true spiritual journey can be like trekking up Mount Everest. Sure, it's possible you to make it all alone, but it's more likely you'll make errors and end up at the bottom of some bottomless ravine. With the proper professional training and guidance, however, any reasonably conditioned person stands a decent chance of reaching the peak (though there are never any guarantees). I think of Bhakta as the safest path; the lowest-risk approach to the easiest peak. But the easiest path also tends to be the longest, most circuituous route. Here, the guru functions to keep you focused and inspired and fresh all through the long journey -- through the difficult stretches of sameness and boredom, where progress may be steady but is largely undetectable. S/he helps you "keep your eyes on the prize," so to speak. Following Tantra (particularly Vamachara), on the other hand, is like scaling Everest's Kangshung Face -- the most difficult, but also the fastest and most spectacular route to the peak. The excitement is almost constant, the views are shocking and magnificent -- but you cannot allow any of this to distract you. The slightest misstep can result in instant doom. Here, the guru is like a firm instructor -- not the friendly, inspiring guru of Bhakti, but a wizened pro who's made the ascent many times, has guided others there, and has no interest in some undisciplined novice who's simply out looking for adventure and a quick thrill. If you're in the expedition, you're in all the way. So yes: People need gurus, whatever path they choose. And yes, those gurus will appear if and when you're ready for them. But I do not believe they necessarily will appear in the form of a Maharishi or Swami, in an old-school guru-chela relationship. If that's what's right for you, that's how it will happen. But for most of us, it happens just as Colin suggests, and I'll quote him: "Sometimes we receive her help through a living teacher, who may be man or woman, eastern or western, well known or not. Sometimes we receive help through a teacher who is no longer incarnate. Sometimes we find guidance in written lore, sometimes in own dreams, visions and reflections." And sometimes we receive guidance and direction from Devi Herself. There have been times when this has happened to me (and probably most people reading this as well), and the feeling is unmistakeable. I feel like I have been blessed with many gurus -- people who have emerged from nowhere and pointed me to the next outpost along the trail. People who've picked me up when I've fallen. And yes, authors long or recently dead. Rishis and sages from ancient times through the scripture they left behind. Even a friendly dog who's jumped into my lap and cheered me up in a moment when I felt too alone to bear. Colin asks: "Why should any of us feel either inferior or superior to people who are receiving her help in other ways?" He is right. Because there is only one guru -- and She is the One who manifests in every form and being in the Universe. She *is* that scripture, that friend, that dog, that rosebush that always makes you smile. She is the one and only Guru, if only we are ready to receive Her in whatever form She feels is appropriate for us at any given moment. That is what the sages mean when they say, the guru appears when the chela is ready. Because when the chela is ready, the scales fall from her/his eyes, and s/he sees what was always there. Aum Maatangyai Namahe Colin Eve _69" wrote: " I have never had a guru per se. Not even for a day in this life. Not that any of you know me to judge whether this was a good or a bad thing. In fact my father died when I was eight and since then, no strong male influence." Hello "Eve _69" For shaktas, the word "guru" doesn't necessarily mean a _male_ influence... "Every Jiva on issuing from his mother's womb, lives on her milk, and receives his first initiation with the Mantra 'Ma' (Mother). The first preceptor (Adiguru) of every man is his mother. She is his visible Devata." (Vimalananda-Swami, from his introduction to the Karpuradi Stotra in Woodroffe's book _Hymns to the Goddess_, Ganesh and Co, 1973. This is not the same Vimalananda that Robert Svoboda writes about.) Why should a westerner even bother having any commitment to someone who ostensably only wants his money. A most valid point. As the Kularnava Tantra says: "Many are the Gurus who rob the disciple of his wealth; but rare is the Guru who removes the afflictions of the disciple." (from M.P.Pandit's abridged translation) "In this case their spouse is the most trustworthy person they will ever have or be able to rely on. My wife is not my guru but I would chose her company over a gurus now." You are to be congratulated on having found someone you can give trust to, whether she is your guru or not. Om shantih, Adi_shakthi16 I am very clear about this... The following should not be undetaken without a guru: 1) Kundalini yoga 2) Hatha yoga - looking at t.v. and practicing asanas specially standing on head can have disastrous effects!!! such asanas should be practiced only under the expert guidance of a trained yoga teacher... 3) Pranayama 4) Tantrik sadhana (like shava sadhana and vira sadhana etc) 5) Om meditation (nirguna ) So, all yogas which involve the 'awakening' of kundalini should not be practiced without the guidance of a guru... One can always chant saguna mantras, do japa meditation and other modes of worship without a guru... There used to be a time when even sree lalita sahasaranama or devi mahatmiyam could not be recited or chanted without initiation... but over time, things have changed ... and now people are chanting these without initiation... While the guru may not be needed to start on the path of simple sadhana but one needs a guru if one wants to practice specific sadhana. Omprem OM Adi Shakti You say, "all yogas which involve the 'awakening' of kundalini should not be practiced without the guidance of a guru." This is true, but then you add, "one can always chant saguna mantras, do japa meditation and other modes of worship without a guru." Japa meditation too will ultimately lead to Kundalini rising and should not be practiced without a Guru. The saving grace of Japa meditation is that saguna mantras have imbedded in them a lock that tends to prevent Kundalini from arising until the sadhaka has purifed himself enough. When purification is sufficient, that same Mantra will produce a key to open the lock and allow the aspirant to cross the threshold of Satchitananda. Many time, however, the aspirant is impatient and is able to circumvent the lock so that Kundalini is released prematurely. It is here that real danger is encountered. So many people are dabbling in these practices that the incidence of premature Kundalini release has shot up. So much so, that the western psychiatric profession has given it a designation in their DSM IV of Spiritual Emergence Syndrome. All the spiritual practices you describe will, if practiced with enough faith, devotion, and intensity, lead to Kundalini rising. There is no other way of knowing Brahman, no other way for complete spiritual evolution than through Kundalini rising through the Chakras. Raising Kundalini may not be the stated intent of a spiritual practice but it is the basis for all authentic spiritual practices. They would not be spiritual practices if they did not ultimately involve Kundalinil. Kundalini is the power and the Pranamaya Kosha is the structure for all spiritual endeavours. That is why an experienced, knowledgeable person guide/Guru/priest/teacher is necessary for spiritual development. OM Namah Sivaya Devi_bhakta I think many if not most of our members live the lives of householders -- and in Shakta, if I'm not mistaken, that is the preferred approach. An embrace of Her world rather than an ascetic rejection of it. But the fact remains that many devotees (and I will quote you here) "before rushing to work, do a 10-minute aarthi to god/ess and say prayers and do mala meditation (108 times) and mantra meditation for 15 minutes or so ... in such instances, Kundalini's awakening takes forever to manifest!" OmPrem noted the importance of "intensity" in spritual practice -- but I will echo your question: What is the solution? Is a daily observance like the one described above enough? Is it "better than nothing," or is it incumbent upon us to strive for more? Should we simply relax and hope for more time in our next incarnation? Or are there practical steps we can take to "intesinfy" our practice in the context of the householder life? Hoping the combined wisdom of our membership will yield some important insights on this question, which is so vital to so many ... Seshadri This intensity can be of any kind. It can be a longing for knowledge, longing for love and affection and longing for duty. It does not require a meditation or an elaborate puja or a great emotion and bhakthi or tantra and other austerities. It can be as simple as being truthful and following ones duties in life. A person when he performs his duties in his life and follows the dharmic path consciously or without is equal to the greatest saint. He need not trust in lord not need to know its existance. The kundalini because of the sathvik life will raise on its own and in its own way befetting the character of the person. Even otherwise if someone spends 10 minutes everyday in a puja, thats better than 0 minutes and 24 hours of ignorance. That little bit will add to his karma and will eventually build into a force that will propell the person to strive higher. My opinion is no body is lost. Everyone is a children of the lord. If the person is unable to wake up on his/her own, the lord will wake the person up. Sometimes as rudely as for kanakadaasa and purandara daasa or as simply as for tyagaaraja. Worrying here, to be honest, is not at all required. There is a story from the Living with the Himalayan masters: Swami Rama once had to go to a graveyard to do penance. During his penance, his mind started objecting to the activity so much so that at one time before it was over, he decided to give up and go back. On his way to the station, he was passing through a prostitute's house and the music and the song from the house kind of said shame and shame to Swami Raama. This prompted him to go back and resume his penance. Having completed his penance in its due course he goes back to the prostituites to pay her respects. He explains the situation from which she helped him and also addressing her as mother. Listening to the saint, a great transformation comes over her. She says if she can be a mother to the monk, she can be a mother to everyone else, and giving up her house goes to Kaashi and lives o the river boat uttering nothing but ram ram. If u ask her if she had her sleep, she will say ram and if she wants to sing she will say ram till one day she announced that she is leaving the body at an appointed time and it should be given to the fist to eat. The awakening call will come. It does not matter the life one has been living or the deeds one has been performing. Valmiki is another good example. Trust lord. No one is lost. Only that a gnani and a yogi knows what is happening and quite conscious of everything and others may not. In the hands of mother, every one is quite safe. Even with respect to time. |