f33

3
1

Llifornial

ional
lity

THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES

GIFT OF

Mrs. E. F.

LtLCcmiiiun

^/VA*^A/'W WI/VVA^A/W '\A'\A*'\/V'W WA/V/\A ^

f f ^

Heart of B&M&.
or
of the instructive

$
$ f I

p A collection e I
of

teachings
his

Swami Rama
Complete

Tirtha

from

^ |

English

Works with

foreword by his chief disciple

R. S. Narayana Swami.

Published ut

THE RAMA TIRTHA

PUBI^ICATION LEAGUE,
LUCKNOW.
December 1922.

FEINTED BY K.

C.

BAXEEJEE

AT THE

ANGLO-OEIENTAL PEESS,

LUCKNOAV.

WIN.

Special Concession.
Registered
subscribers
of

the

Rama

Tirtha Granthawali can get a

copy of Heart of

Rama

at

half price.

Apply with
full

subscriber
to:

nnmber and

address

The Manager,
The Rama Tirtha Publication League,
Lucknow.

1006158

Shri

Rama
sets

Tirtha Granthawali,
(of 6 parts each of the

Three

last three years) of Shri

Rama
ar^

Tirtha
ready.

Granthawali

in

Hindi

Price per set, excluding postage,

Popular edition, paper bound.^V.

3,

Royal edition, cloth bound, Rs.

4-8.

The subscription
year
(fiz

for

the current

4th set) of the Grantbawali

for

to be paid in advance: is- Rs. 3,

paper bound and Rs.

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Subscribers desiroiis
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required to pay 12 annas extra

Note:
ftre

The contents of each

part

giyea in the Catalogae aoaezed.

Contents,
No.
Subject.

Qcotations.

Page.

FOREWORD.
For some time
tive
past,

moit

attrac-

and elevating as the complete

of

works
to

Rama

in

English had proved

the public,

devoted to Vedantic
to

and Spiritual study, the idea

a more
selections

have

handy volume with the beat

and
the

most

touching

teachings of Rama, was unconsciously

possessing the

hearts of aomt of

his devoted admirers.

It

was, however,
the
idea

about a year

back that
Btrongly

worked

more

and consciously upon the

devoted

heart of our

and earnest
of

brother

M.

Chinniah

Kuala-

FOREWORD.

U
States,

Lumpur, Federated Malay

materialized
in

aod

his

hands,

taking

the tangible form of a lovely manuscript,

beautifully type-written,

that

greeted Narayana

-with a surprise for

approval and publication.

^luch as
find in the

it

pleased

Narayana

to

manuscript ai

many
of

lovely

quotations as the
the
year, so

number

days in

arranged as to have a

quotation for each date of the

to
reflect

month
on
a

upon
it

and meditate, and

seemed, yet
it

fascinating as

further

thought,

appeared
to
its

not

only to limit

itself

the

number
covet-

365, but also to forfeit

own

ed purpose

of deep, concentrated,

and

reallv useful meditation.

iii

FOPKWORD.

The
inf^

idea,

presented

by

eanh

quotation for meditation, was, accoidto

tlie

Diary
each

airangement,

difTerent for

day, so that even

the

most

touching
life

and

appealing

thought had a

no
it

longer than a

single day, nor could

hope for any

extension by the support, derived from

tlie

next

day's

quotation,

which

generally

supplied

an

altogether

heterogeneous
Thug,
thought,
root in

matter.

evidently,

any

lovely
a firm
soil

before
tlie

it

could find

newly prepared

of

the

mind and could get nourishment from it to grow into the richness of
fnll

liloomed

Practical

Vedant,

FOREWOUD.
it

IV

appeared

fco

meet an

unexpected
only
this,

premature

death.

Not
the

as the iadividnal tastes

and temperathought
pre-

ments
touch

differ,

so

sented by each day was not likely to

all

hearts

equally,

or

keep

up

the daily chain of blissful medita-

tion unbroken.

On

the other

hand,

the faults and gaps thus caused were

more likely

to result in

mental disorder
of

and indigestion
assimilation,

in place

thorough

Narayana knows
meant
indeed,
little

uf

certain well-

books on Daily Meditations,

of

consisting

beautiful

thoughts

nevertheless
effect

producing but

of a

permanent nature

t'ui!L\voi;i'.

npon the mind.

as

This

is

the

bau of
into

the day and a fashion to

pliinf^^e

many

diverse thoughts as possible,

easily

(because

available),

and

to

come out
by by
none.

really refreshed or
profit

purified

none, to

the

Inner

Slf

Vedant.

Not so is the way of To (juote Rama himself,

tliose

"Blessed are

who do not read

newspapers, for they shall see Nature

and through Nature God."

Vedant presents matter
and kinds
is

of all types
it

of subjects,

no doubt, as
in to
its

universal, but bathed

vitalized

owa
It

highly

light

heal.

appeals equally to any

for iti

temperament
gelection,

own

partieulai

and

FOREWORD.

VI

choice, and gives the benefit of a ready

means

to

one's

healthy
uplift.

npiritual

development and

Vedant

requires
of

of

its

trae as-

pirant to take hold

the

Absolute

Truth, the basic idea of self-realization

in
to

any
to

of

its

external

forms, suited
of

one's

particular
reflect

type
it

mind,

abd

upon

again
in as

and

agfain,

and long enough,

different

many
at once

of

its

aspects
line,

as

possible

but ia the same

to give

a rich variety for interest and a com-

biped
until

strength
the

for
is

development,
fally

mind

saturated

with that one idea, and readily crystallizes into

each and every action of the

Vll

FOREWORD,
life

daily

in

the

form

of

Practical

Vedant.

To achieve
cript,

this
to

end,

the manus-

referred

was
and

thoroughly

dissected,

classified

airanged

under nine definite heads and a fresh

number

of

quotations adckd, almost

doubling up the original number, so

that the present form
of

the booklet

was obtained

in concert

with Messrs.
A., L, T.,

Beni Prasada Bhatnagar, M.

and Narayana Swaroop, B. A., L. T. the Head Master and his Assistant
respectively of

Aminabad HighSchool,
worked zealously
a
at

Lucknow, who
the

book

with Narayana.
is

fio

Vedant much as

not

matter of brain

of heart;

and as

it

is

only

FOREWORD.
the heart
this

Viii

that

appeals

to

heart,
of

book,
choicest

containing

some
of

the

outpourings
in

the

heart,

is justified

more ways than

the

one

to

be

called

"Heart

of

Rama."
It
is

a highly

practical treatise

claiming to set the earnest seeker on

the right path to Self-realization, only
if it is

rightly understood and utilized.

And
once,

the

right

way
with

to

do so

is

not only to go through

as
is

the booklet

usual

most of the
it

readers, but to

mark out from

the
the

subject or subjects

that appeal

most, and read and re-read

the most

touching

lines,

ponder

over

them

IX

POREWOID,
feel

with conoaDtrated mind, and

ona

with tbem so stronf^ly ai to trantlate

tbem

unconsciously into each fcnd

every movement or action.

If

you read for ten minutei,

it

it is

quite enough, but reflect upon

Ef

for

many

hours,

nay as many days you

and months, or even year?; and while

busy
in the

worldly duties, see

it

if

have made
self,
till

actually a part of yourit.

see

if

your actions prove

the

Not

then

is

true

benefit derived

or the real bliss realized aad enjoyed,

though the mere reading

without
its

also

is

not

own

profit

and pleasure.
has
little

With
great

this

hope
to

Narayana
launch
the

plei?ure

FOREWORD.

book for public

gladly welcome
its

benefit
all

and

will

suggestions

for

further improvement in future

editions.

Hearty gratitude

is

due

to

^[r,

M. Chinniah

of

Kuala Lumpur
to

for

his taking the initiative

and being the

very exis-

main contributor

the
in

tence of the book, and

no
to

less

measure are thanks due

gentlemen
assisted

the two

already

mentioned,
lo

vho

Narayana

bring up the
its

book

to its

completion in

present

classified

and really useful form.

R. S. XARAYA^'A SWAMI.

SMTAIMCI RAIVKA.

l,ttgknow 1905.

I.

INDIA

INDIA.

person

can

never realize bis

the the
All,

unity with

God,

except

when unity with

Whole Nation

throbs in every fibre of his frame.

Let
for the

every son

of

India

stand

service of the

Whole, seeing
is

that the whole of India

in

embodied

every sou.

8
One personal and
must never
be
local

Dharma

placed

higher than

HEART or KAMA.

the National Dharma.

of

The
only

keepinrr

right

proportions

secures

felicity.

4
Doing
aiiything
to
is

promote
serving

the well being of the Nation

the cosmic powers, devas, or gods.

5
To
realize
spirit,

God,
i. e.,

have

the

Sannyasa

entire rerLuncia-

tion of self-interest,
self absolutely
self of

making the

little

at one with

the great

Mother India.

6
the

To realize Brahman

God
spirit,

or

Bliss,

have

dedicating your

INDIA,

intellect to

thoughts for the advauce-

meiit of the Nation.

'I'o

realize

Bliss,

you

have

to

possess

the Kshatiiya spirit,

readi
for

ness

to

lajdown your

life

the

country at every second.

8
To
realize

God, you must

Spirit, holding

have

the true

Vaishya

your

property only in trust for the Nation,^

9
But
to realize Bliss

and Rama,

in

that world or this, and to give a living

concrete

objective

reality

to

yoiir

HEART OF RAMA.

abstract subjective
to

Dharma, you have

Spirit,

work

tLis

Sannyasa

Brah-

man, Kshattrya and Vaishya heroism

through your hands and
Sudras,
feet

in the
to the

manual labour, once relegated

holy

The Sannyasi
to the

spirit

must be wedded
This
is

Pariah hands.
to-day.

the only
!

way
10

Wake

up

Wake up
There
is

but one remedy and one

disease. Nations can be cured

and made

free

by

the Life of

Law. Individuals

can be made saints and higher than

gods by the same.

11

In renouncing the sense of posses-

INDIA,
siou, in
tic

adopting the spirit of Vedanlies

renunciation
well

the salvation
of

of

nations as

as

individuals.

There

is

no other way. 12

The myriad
by
being
it

forces in

India

have
the
the

no resultant pressure, being nullified

pitched

one

against

other. Is

not a pity?

What

is

reason

Because
its

each

party

con-

centrates
its

attention on the faults of

neighboui-

13
disrespectable Respectability

There can be no

union

and love

in a

country, so long as you keep

sizinsr eacli other's faults

empha-

HEART OF RAMA.

14

The
heart to
lovely,

secret of the successful art of

livintj lies in

developing the mother's

all

whom

her children are

whether big or babes.

15

Mother
a

is

the word which

brings

the deepest feeling from

the soul of

Hindu. 16

Almost every town, stream,

stone
or

hill,

animal

is

personified
Is
it

and
high

sanctified in

India.

not

time now to deify the entire

laud,

motlier-

and

let

every partial raanifesta-

INDIA.

7 to

tion inspire us with devotion

the

whole?
17

White, towering temples and stone

Vishnus, erected by you, will not allay
the
fever of

your heart. ..Worship,

worship the hungry Narayanaa and

the labouring Vishuua of the country.

18
Instead
of

wasting the precious

of artificial
fire,

ghee icto the mouth

why

not offer even hard crusts of dry

bread to the
eating
millions

Gastric
flesh

fire

which

is

up
of

the

and bones
but

of

starving

living

Narayanas?

HEART OF RAMA.

19

The highest

gift

man You may

on a

is to

ofPer

you can confer him knowledge.

today,

feed a

man

he will
teach
to

be just as hungry

tomorrow,

him an art and you enable him

earn his living
all his life.

20
Indian charity does
itself

not
the

trouble

so

much about

starving
it

labouring classes (Shudras), but

takes the charitable
to

donors

straight

heaven by feeding the over satiated

Store

idlers, in the

Houses

of

God,

the high representatives of

Petrified.

Religion

INf'IA.

21

The weak-minded Yatri who pays

a
pittance to the
persistent
bet]fgar-

dione

may compliment

himself
to

on

having done Bomething

soul in the next world.

pave hia
it

Be

as

it

may, there

is

not the least doubt that

to ruin

he has done somelliing

nation here now.

the

22
Half the population
starvation, the
is

dyiner of
is

other half

buried

under conspicuous waste, superfluous

furniture, sceut
bottles,

affectations,

galvanized manners,
ous
trifles, squfilid

all sorts of preci-

riches and unheal-

thy sho^.

10

HEART OP RAMA.

23
An
average Indian home
is

typical

of the state of the

whole nation, very

slender means

and not only yearly

multiplying mouths to feed but slavish,

ly to

incurundue expenses
and
ci'uel

in

meaniiig-

less

ceremonies
24.

The Indian Princes and

Nobles,

the

Indian

having

lost all their precious

left

jewels and power, are

pet
titles

nieie

car-

knights

with

hollow

rattling

and vain empty names.

25
"'-.JTie

greatest

mistake,,

made by
is

the present

dny

Socialists,

that

INDIA.

11
pos-

they

e7ivy

the drop of sea-spray

sessed

by

the

so

called

wealthy,

instead of pitying

tlieir

burden.

26
They
rai.se

practically no crops in
is

England, and yet the country

rich?
of

Why?
f>f

Recanse

Indra, the
to

God

hai:d.i, is

fed altiiongh

the

degree

indigestion on arts and

industries.

27
The
poverty
greatest
is

cause

of

India's

discarding the
touch the

rubbish,

dreading
animals,

to

bones of dead

and developing a kind of

sneering at
call debris
all

nose-hygiene,
of

kind^

what they

12

HEART OF RAMA.

28
The downfall
philosophy.
of India, the decline
of India, is explained
It is a

by the Vedanta

matter of Karma

29
There are some
ism
the
for

whom
of

patriot-

means constant brooding^ over

vanished
glories

the

past.

Bankrupted

bankers

pouring
credit

over

the long out-dated and

books

now

useless.

80
Young would-be Reformer! decry
not the ancient customs and spirituality of

India,

by introducing a fresh
Indian people

element

of discord, the

cannot reach Unity.

INDU
81
Abnegating
having
thus
the
little

13

ego

and

become
jou

whole of the
country

country, feel anything, your

will
feel

with

march,

your

country will follow.

32
Service and love, and not mandates

and compulsion,

is

the atmosphere

for growth.

33
The man, who
is

worthy

of being

a leader of men, will never complain

of the stupidity of his helpers, of the

faithlessness of his

followers, of

the

14

HEART OF RAMA.
nor of
the

ingratitude of mankind,

non-appreciation of the public.

34
A country is strengthened not by men with small viewg, but by small men with great views,

great

85
Perfect

democracy,
off

equality,
of

throwing
authority,

the

load

external
the

casting
spirit,

aside

vain

accumulative

throwing overthe

board

all

prerogatives,

spurning

of the airs of superiority

off
is

and shaking

the embarrassment of inferiority,

Vedanta on the material plane.

INDhV.

15

36
Let every
to find his

mnn have e|iul liberty own level Head as hij:h

bafc feefc

as

you please,

always on the

common ground, ne^er

he be weak or willing.

upon

any

body's siioulders or neck, even though

37
Pseudo-politicians think of bringing about national rise witliout strik-

ing

the

key-note of power,

e.

the

spirit of

freedom and

love.

38
The
is

rise of
to

Europe and America

Christ's

not due

personality.

16

HEART OF RAMA
riglifc

The
is

cause

unconsciously.

is Vedanta practised The downfall of India

due to Vedanta being

absent

in

practice

39
To be saved from
the only remedy
of
is

foreign politics
live

to

the
of

Law
love

spiritual health

the law

for your neighbour.

40

What
of purity

right have we, in the

or impurity,
to

name
the
God's
the

play
of

part of self-elected
detective
police,

members
and
pry

into

private

behaviour of a

man whose
help
to

public

behaviour

is

the

country?

INDIA.

17

41
All that we have
to arouse

amongf

the

Hindu people

is

a spirit of appre-

ciation

and not criticism, the sentiment

functions

of fraternity, thejinstinct of synthesis,

the

co-ordination

of

and

aristocracy of labor.

42
Assert your individuality
all

against

society

and

all

nations and every-

thing.

43
Sacrifice to Brihaspati is
ing?

dedicatto
all

my

intellects

(thoughts)
or

tha intellect in the land

for

thinkine:
if

the good of the land as

else

myself

were none

than

my

countrymen.

18

HEART OF RAMA.

44
If

you cannot more than support

in

yourself
there.
less

foreign
if

lands,
to

remain
aching
tlie

And
of

yon are
leech

be a workthe

creeping

on

bosom

Mother India, jump into

Sea,

Ai-nbian

and well

vc;hare

her

Arabian hospilality
foot again

rather

than set

on India

45
Instead of being scared by Western
Science, the

Hindus to-day

welcome

her as the greatest ally to Hieir own

Brahnia Vidya (Shruti).

46

When

you want

to

settle

matters

INDIA.

19
logic,

through reasoniD": and

the
glass-partition
of

while

caste-feeling
let the

and race-feeling do not

unite,

heart$
proxi-

you come

in

dangerous

mity.

47
Religious sectarianism has clouded

manhood
tlie

in

the peoplv*

and eclipsed

sense of

common

nutiouality

48
Ij

Rhnktas

of India!

You

will be the

darling dear of that

sweet Cowherd

when you
in the

see

Him

with divine love

in
all,

Chandala,

in the thief,

the

sinner, in the stranger,

and

and

not confine

Him to mere

stone images.

20

HEART OF RAMA.

49
Those that you miscall "fallen"

have "not risen"

yet.

They

are

the

Freshmen
you
also

of the

University just as

were at one time.

50
Beloved orthodox people of India!

put into force the Shastras aright,

the
of

Dharma
to

of the

country demands
stringest caste-

you

relax the
to

rules

and

subordinate the sharp

to

class-distinctions
fellow-feeling.

the

national

51

My
to

beloved Hindus!

By aversion

change or adaptation, laying too

IxNDU.
miicli

21

emphasis on tbe old customs

and heredity, pray, degrade not yoar

selves below the level of

man.

52
Longtitudinally
(or iu time^

jou

may
(t, c

belong to tbe hereditary line of

bnt
latitudinally

Himalayan Sages
in space)

you cannot deny

with

your
the
of-

relation

of

co-existence

European

and American

matter

fact wielders of Art

and Science.

53
If

you are not willing and ready

the

to assimilate
is

New

Light, which
of

also the old, old light

your own

22
land, go

HEAKT OF RAMA.

and

live in

Pitrj,

Lo^a with

the

forefathers.
bye!

Why
54

tarry

here?

Good

Waste no time
)ias

in thinking,
all

India

been.

Call

up
and

your energy,
India

which

is infinite,

feel, feel,

shall he,

55
As
it is

to-day

the

Swamis and

Pandits in India are singing lullabies

to prolong the lethargic sleep of their

race

56
Independent
thinking
is

looked

upon (In India) as heresy, nay worst

INDIA.

23

crimp.

Whatever
is

comes

from

the

dead languaj^e

sacred.

57
A
though
to a

chiUi
tlie

turned

Christian
flesh

al-

very

own

and blood
:i

Hindu

father,

becomes more

stranger than the street dog.

58
Truth- consciousness brings strength
find victory.
if

Skin-consciousness (even
Rrahmfin-co7isciousness

it

be

or
cob-

Sannyasa-conscicusness)
bler of

makes

you

59
A womvn
i.s

given the position of

in civilised society

an inanimate obieot

24

HEART OF RAMA.
is

whereas a man

free

in

his

ways
of

and a
foot.

woman

is

kept bound hand and

She becomes the property

one man, then another man.

60
It is a great

blemish

on

the face

of the civilised society that

woman

is

made

a mercantile commodity and a

is

woman man in

possessed and belongs to a

or a

the same sense as a tree

house or money belongs to him.

61
Neglecting
the

education

of

women,
classes

children,
is

and the laboring

like cuttine

down

the very

INDIA.

25
us, naj,

branches that are supporting

it is

like

striking

death-blow at the

very root of the tree of nationality.

62
Do
not say marriage
is

opposed
state

to

religion, see

what the
what

real
is,

of

happiness

is,

real self

as

man

aspiring to realisation meditates upon

true
Bliss,

reality,

fundamental

piinciple.

63
All

marriage

relations,

brought

about by attachment to the colour of

the
face, to

the
to

outlines
figure,

of the

countenance,

form

or

26

HEART OF KAMA.
in

personal beauty, end

losses,

and

are very unhappy.

64
The aim
not
of the

husband should be
tie,

the elevation of the marriage

and

money making and

the

wrong use

of family relations.

II.

RELIGION AND MORALS.

RELIGION AND MORALS.

1

Accept not a religion because

the oldest;
its

it is
is

being

the oldest

no

proof of

its

being tbe true one. Some-

times the oldest houses oaght to be

pulled

down and
if is
it

[the oldest

clothes
innotest of

must be changed.
vation,

The

latest

can

stand the

Reason,

as

good as the fresh rose

bedecked with sparkling dew,

2
Accept not a religion because
the
latest.
it is

The

latest

things

are

2o

HEART OF RAMA.

not always the best, not Laving stood

the test of time.

8
Accept
not
its

religion

on the

ground of
the
lieve

being
of

believed in by a

vast majority

mankind, because
of

vast majority
practically
in

mankind

be-

the religion of

Satan, in the

religion of

Ignorance.

There was a time when the vast majority of

mankind believed

in slavery,

but that could be no proof of slaver}-

being a proper Institution.

Believe not in
gfrcuud
of its

religion
in

on the

being believed

by the

RELIGION AND MORALS.

29

chosen

few.

Sometimes

the small
is

minority that accepts a religion

darkness, misled.

in

Accept not a religion because

it

comes

from a great

ascetic,

from a

man who
ascetics,

has renounced
see

everything;

because we

that

there are

many

men who have

renounced

everything,
thing:,

and yet they know no-

they are veritable fanatics.

6
Accept not a religion
because
it

comes from princes or

kings; kings

are often enough spiritually poor.

30

FEAUT OF RAMA.

7
Accept not a religion because
it

comes from a person

acter

whose char;

was the

highest

oftentimes

people of the grandest character have

failed in

expounding the truth.

man's digestive power may be exceptionally strong

and yet he may not

abtut
the
is

know
of

anything

process
painter.

assimilation.

Here
a
of

He

gives

you

lovely,

exquisite,

splendid
painter

work

art

and yet the

may

be the ugliest

man

in

the

world.

There

are people

who
was

are very ugly and yet

they promulSocrates

gate beautiful

truths.

such a man.

RELiaiON ANL' MOKALK.

31

8
Believe not in a religion because
it

comes
Isaac

from a very famous

man

Sir

Newton

is

very famous,

and yet
is

his

eraissory theory of light

wrong.

Accept a thing and believe

religion
it
o>i
iV^-

in

own
Sift

merits.
it.

Examine

yourself.

10
Sell not

your liberty

to

Buddha,

Jesus,

Mohamed,

or Krishna,
11

If three

hundred and thirty-three

appear in the world,

billions of Christ

6*&

HURT
do DO good,

OF RAMA.

it will

unless

you your-

self

undertake to remove the darkness

within,

Depend not on
12

others.

All religion
to unveil
Self.

is

simply an attempt
to

ourselves,

explain our

13
True Religion means
faith in Goodi

rather than faith in God.

14

Remember,
heart, so is sin.

rtiigiou
is

is

a thing of

the heart and virtue

a thing of the

Sin and virtue have

RELIGION AND MORALS.

to do

33

altogether
of

with

your position

aud frame

mind.

15
Religion,
as

distinguished
also divested
is

from
of
its

theology,

and

dogmatic excrescences,
a mysterious

essentially

process

by which the

mind

or

intellect

reaches back and

inscrutable source,

loses itself in the

the Great Beyond.

16
Religion (as
is

manifest from the

derivation of the term re back, ligare

to bind) is that

which hinds one hack

to the origin or fountain head.

Si

HEART OF RAMA,
17

No

sect or

religion

has the least

votaries

right to prey upon

its foolish

that has not corae to an understanding

with

the healthy

humanising results

of present-day scientific research.

18
All process of joining this

Church
or

or that, this Society or that Society,

worshipping
Krishna, this
avail nothing

this

Christ
or

that
will

fetish

that,

19
,

All the dogmatic theologies of the

less of

world have more or

tion,

supersti-

stamped on

their face,

RELir.ION

AND MORALS.

35

20
All creeds are
to strike out, to

simply

the efforts
veil

rend asunder the

whicli covers our eyes.

21

The

religions, creeds,

denominalike

tions, are

worn by people meiely

the
neck.
All

amulets about
of virtue

kinds

and

efficacy
all,

are ascribed to

tliem and yet, after

what

little

wo
of

achieve

is

utterly

independent

those pet dreams.

22
So long as any
trace of external

obligation and categorical

imperative

36
"
is

HEART OF RAMA.
shalt " and
'*

Thou

Thou

shalt not

in play,

there can
of

be no room for
true purity,

spiritual

growth

23
The
Imperative

Mood,

Second

Person, keeps alive in

personality,

us the limited
is

and
is

wherever there
no
Bliss,

limitation, there

nor any

escape from attraction and repulsion,

no salvation from
hatred, no

attachment and

freedom" from vacillation

and temptation.

24
Spiritual pauperism
is

produced

by

forcinof

religious

beliefs

on the

innocent boys and

girls,.

KELKilON AMJ MORALS.

37

25
Spiritual pauperism

and religious
are,

intolerance

(or fanaticism)

re-

spectively, passive
of the

and active states

same disease

26
Respect for persons, appearances,
titles, riches,

learning

and forms,

is

idolatrij.

27
Sad, iudeed,
is

the
tlie

kitchen-reliInfinite,

gion which allows

imthe

mortal Soul to
foreigner's soup.

be

sullied

by

38

HEART OF RAMA.

28
O,

ye wavering,
!

fickle,

dubious

miud
all

No in:>re

of

lukewarm ortho!

doxy and heterodoxy

are your creation,

Scorch
all

out
doxies

doubt and hesitation,

29

Why

should you consider yourself

dependent on God, Christ, Mohamed,

Buddha, Krishna, or any

of this world /

of the saints
are,

Free you

each

and
t

all.

_,:

30
a religion which

Rama brings you

is

found in the

streets,

which

is

writ-

RELIGION AND MORALS.

ten

39
is

upon the

leaves,

which
which

murwhis-

mured by
pered
ing in

the brooks,

is

in tlie

winds,

which

is

throbb-

your own

veins and arteries;

a religion which concerns your busi-

ness and bosom; a religion which you

have not

to

practise

by going

into

a particular

Church only; a
to

religion

which you have

in

practise and live

life,

your every day

about your
;

hearth, in your dining

room

every-

where you have

to live

that religion.

31

the Fundamental Truth.

is

The term Vedant simply means The Truth

it

your own;

is

not Rama's

more

40
than yours;

HEART OF RAMA,
it

does not belong to the

to you.
It belongs

Hindu more than

to

nobody;

every
it.

body

and every

thing belongs to

32
The
is

secret of

success

is

Vedant Yedant

put into practice.

Practical

the secret of success.

33
Vedanta
says,

"O
the

Christians,

Mohammedans,
different sects
if

Vaishnavas,
of

ye

whole world,

you think you are being saved

the

through

name

of Christ,

or

Buddha
saint,

or

Krishna

or
real

any

other

remember the

virtue does

RELIGION AND MORALS.

41

not

lie in

the Chriat, or the Buddha,

or the Krishna, or any body; the real

virtue lies in your

own

Self".

34
Vedanta Says, "Have more regard
for

Truth than for the feelings of

that
iadjvidual;

this or

because,

if

you value the truth, yon are really

valuino: the friend.

35
As
no
care
to meat,

Vedanta

says,
;

clinging

to

your bodies

"Have mind

not whether your body lives or dies;

not

whether
or
it."

people
it

worship
stones.

your

body

pelt

with

Rise above

42

HEART OF RAMA.

36
Vedanta
says,

"Here

is

the Law:
idols to

be

Yoa can

consider other

real to the

same degree
idol,

as you look

upon your own

real.

the body, to be

That

is

the Law.

37
You begin to love a picture for its own sake and ignore the person whose
picture
it is,

are you not worshipping

an idol

38
What
is

idolatory ?

To give the

forms of foes and friends a sense of personality, individuality and reality

RELIGION AND MORALS.

to such

43
miss the

an extent, as to

impersonated

(masked)

individual

(indivinible) Real Self or

Law.

According

to

the Hindus, every-

body

is

God, the most precious jewel,

the whole treasure, the

supreme

bliss

and source

of all happiness in Himself.

is

Everybody

God and

All in Himself.

40
The sublime teachings
nishads and
the
of the

glorious

UpaVedanta
kit-

nave been replaced by a sort of

chen-religion,

that

is,

eccentric re-

gard for diet and the ways of eating.

a
The
to

HEART OF BAMA.

41
true

Vedauta
only.

is

not contined
in

the

Vedas

It is

your

hearts,.., take not

Rama

as a slave of

this creed or that

dogma,

Rama
itself.

is

your own

self,

independence

42

Why

shut

out

Brahma- Vidya
with the closed
cells of igno-

from any one.

rance
light

Down

rooms and underground

and
and
weakness.
air bless all.

Let

divine

48
Vedant does not make you unhappy by taking away your desires,

KKI.IUION

AND

AlUKALS.

iS

but Vedanfc
depires
to

makes you adjust these

and makes them subservient

instead of being tyrannized by

you

them,

it

wants you

to

become their

master.

44
Fasting should
be

taken

as

help but should not master us. People

often fast because
it

is

forced npon

them

they

then become servants of

this slavery of fasting.

45
True fasting means ridding ourselves of all selfish desires, not feeding

them, and
of them,

purging ourselves wholly

46

HEART OF RAMA.

46
Charity
is

to be

judged not by

its

motive butbyits results.

47

What

if

we

feed

thousands of

poor for one day, this indiscriminate

charity simply helps in breeding respectable paupers.

48
" Sacrifice averts evil,"
as true to-day
is

a saying

as in
is

those good old

sacrifice

days, only

it

not the

of

innocent animals 'but

the sacrifice
party-spirit,

(havan-yajna)

of

our

caste-feelings, jealousies, etc,, at the

TELIGICN AND MORALS.

alter of love that brings
in this world.

47
to na

heaven

49
Ii.stead

of
let

litting

artificial

fire

for

Havan,

the pious youth

make

use of the glowing glory of the morn-

ing

Sun

or

the

setting

orb as the

Alter-lire to otter his

dwarfed limited

ego (Ahankara).

50
True Yajna or
sacrifice
to

the

Devas means ottering or dedicating

any individual faculties and senses to
the

corresponding

cosmic

powers.

48

HEART OF RAMA.

51
Offering
to

Aditya

weald mean

realizing the presence of

E^'es;

God

in all
all

honouring and respecting

Eyes.

52
Offeiing
to

Indra would

mean
in

working
the land.

for the

good of

all

hands

58
Tf

you worship man, or

if

in other

words,

you look upon man not as a

as the Divinity,
if

man but
Divinity,

you apthe

proach every thing as

God, as

and then worship man, then

you worship God.

RKMWION AND MORALS.

49

54
Everything
here.
13

subject
of

to

change
is

The

face

the

couutry

almost changed; Government

ed,

chang-

language changed, colours of the

inhabitants changed;

why should
still

the

gods of the

Vedic days

remain

swinging

in

their cradles

away up
and
and

and not grow with the years

come down

to

mix

freely with us
to man'r

become familiar subjects

55
Circumstances are changed now;

most people do
they

not.

want monarchy;
It
is

want

self-government.

50

HEART OP RAMA.
time for the
old,

high

overbearing
of

and domineering conception

to evolve into the

God

freedom inspiring

idea of "I

am

God."

56
The Kanda
shape:

question
takes

of

present

Karma

the

following altered
to live in the pre-

'If

you want

sent century of marching and advancing industries and arts,

and not die

by inches

of political

consumption, do

capture the Matrishva of Electricity,

and enslave the Varuna

of

Steam,

becom familiar with the Ktivera of the Science of Agfriculture," The

RELIGION ANI> MORALS.

Purobit, to
gods,
is

51

inti'oduce
scientist

you to these
or
artist
of

the

who
know-

instructs
ledge.

these

branches

57
Ye who stand
against you.
alone iu Truth,
vast

be
i3

not afraid that the

majority

68

Woe
speak

unto you when

all

men

shall

well of you, for

so

did their

fathers to the false prophets,

59
ye of
little faithi

wake

upl

wake

up

to

your holy majesty! and a single

royal
indifference,

glance from your

52

HEART OF RAMA
divine
reck-

a sidewink from your

lessness
is

enough

to

convert

the

direst hells into charmiiig heavens.

60
Without keeping
faith

alive
of

the

flame

of

and the torch

in

burning Gna-

nam

your breast you cannot accom-

plish anything,
a single step.

you connot advance

61

Who
yourself?

are you

who

gfo

about

to

save

them that are

lost ?

Are you saved

62
There
tion
is

no use believing
services.

in salva-

by performing

REfJOION AND MORAT,S.

53

63
Live ye the
wliich
is

Kingdom
which
is

of

Heaven
all

in you,
.are

you, and

the thinr^s

added unto you.

64
Do
not
sell
tlie

Christ of your real

of

Self,

the

Lord

Lords,

for

the

deludinor pleasures of this world,

65

Who

would

have

remembered
but
for Vfhat
false

Christ by this time,

immediately followed after that

kiss?

66
Christ can be produced

to-day

if

you

like.

54

HEART OP RAMA.

67
Adam, poor Adam,
ficient
in the

magni-

grand garden

of

Eden, would

never have thought of eating the fruit

of

a particular tree in a
the

neglected

quarter, had not

Biblical

God

distinguished

it

as ^^forhidden'\

68
All the Bibles can

do

little

good

unless wives and husbands undertake

to be each other's saviours or Christs.

The first law of Moses means "Thou shalt have no other God but
Love."

RELIGION AND MORALS.

55

70
God
uureal:

alone

is
il

real

aud

all

else

"La

illah

lillaha."

71
Prayer
does
not

mean repeating

certain words.

Prayer means feeling

and realizing Divinity.

72
Instead of praying
done,
will
is

"Thy

will

be

Lord,"
being

let

your joy be

"My
is

done,"

"my

will

being done."

73
Be not hypnotized through the
opinions of others,

and the more a

56

HKART OP RAMA.
stands above
this

man

weakness

of

being hypnotized by others, the more

free he
is.

As
methods

rule,

churches,

temples,

gatherings and meetings are different

of prolonging

the

hypnotic

world-sleep.

75
Can authority
Does the Sun
to

establish

Truth

require a little
visible?

lamp

be

made
if

Does a simple

mathematical truth gain a whit more weight

Christ,

Mohamed, Buddha,
all

Zoraster,

Vedas and
it?

come

and

b6ar t-estimony to

RELIGION AN1> MOiiALS.

67

76

O
to

liviug
as

mau
Love

it is

worth while

live

yourself.

Be uot
of

lilouded by the imperfect

examples

Buddhas, Christa, Swamis

idols of the past.

and other

77
In
this

twentieth
for

century

it

is

high time

us

to

wake up

to

sense of discrimination (viveka) and

not mix up personalities with preachings.

Shall

we
it

reject

beautiful

lotus

because

grows in

dirty

pond ?

58

HEART OF KAMA,

78

We
and
merits,

have

to of a

take

the

teachings
its

advice

man

on
to

own
have

without regard

the per-

sonality of the teacher.

What

the elements of Geometry to do with

the personality of Euclid?

79
Bondage and thraldom is fast departing, evolution is at work and
everything

must progress

upward
No.

and onward,

Should your personal

?

God

alone be at a standstill

80
Even the avowed champions
materialism,
scepticism,
of

positivism,

RFLIGION AND IIORATS.

59

atheism and agnosticism, owe their

success
unconsciously
to the

active

spirit of religion in

them.

81

The world
of all ein, only

itself is

miracle,

no

need of other miracles, fear the cause

removed by knowing
to

Atman,
pure.

Realise purity and bocome

It is

unnatural

teach

any

other religion.

82
Is
let
it

not

laziness

to

practically

others live your

in

life

and have no
walking,
not

freedom

dress,

eating,

sleeping, langhing and

to say

Nveeping,

anything of talking?

60

HEART OF RAMA,

83
"We want to appear so good in
the eyes of others, this
evil
is

the

social

of

society,

the

bane

of

all

religion,

84
Every
there to
so
statute

(Smriti)

stands

say ''Yesterday
so,

wg agreed
you
this

and

but

how

feel

article today."

85
Unless a religious scripture meets
the
it

spiritual
live,

wants

of

the

people,

cannot

and as the people grow

infer-

in the course of Evolution, the

RELTGTON and MORILS.

61

pretaHon of th
of theirs

reliorionfl

Scriptarea

muRt advance with them.

86

We
and
rather

have

to

solve

our problems

to begin to see

with our
continue

own eyes
peeping

than

to

through the eyes of our

able seers
by.

most venergone

and sages

of the past

87
Do
see

God

in Nature,

as

nature;
also in

but something more, see

the laboratory and the
let

Him
be as

science

room;
sacred

the chemist's

table
fire.

to

you as the Yajna

f>2

HEAIRT OF RAMI.

88
If

the

ruling

Self

of

outside

Nature were different from your own

inner Self, there were no other cause
left for

you but

to

hang down the

head and be damned.

89
Walk towards
banks
breeze
of rivers,
is

the setting

Sun

or

towards the rising Sun, walk on the

walk where the

Nature,

cool

playing and you will find

in

yourself

tune with

in

harmony with the Universe,

90
Blessed are those

who do

not r*ad

newspapers, for they shall see Nature

and through Nature God.

RELIGION AND MORATS.

63

91
Let Gnanara (Science, knowledge)
guide our eating (Annam).

92
The sacred Scriptures
spirit as
cf
all

the

worlds should be taken in the same

we study Chemistry, holding

experience
for

our

own

ultimate

authority.

93
The attempt
aims to abolish
to popularise

science

some
of

of

the glaring

religious misunderstanding and to put

the

energies

people

in

more

rational and usual direction.

94
Could the discoveries
be
of

Science
of the

tacked on to

the

dogmas

64.

HEART OF RAMA.
Bible
or

Christian

other

religious

works as Bhashya or commentaries

with the view
of

knitting

well

the

past with the futare?

95

Woe
efficacy

unto

Science

if

it

goes

against the truth, connected with the

of

the sacred syllable

OM.

96
The Vedas are not
coveries
in

conflict
dis-

with Science; your present day

and
the

inventions
feet
of

are

simply

cashing
Shrutis.
of the

the

queen of

They

are serving the cause

Yedanta more and more.

97
The mental energies
young
of

many

a
or

man

are being

lavished

RELIGION AND MORALS.

65

wasted upon discussion and debating

knotty
questions
a
like

"How many
at

times should

man

gurgle

the

time of ablutions':""

98
Ijet

your energy be directed

will

to

higher topics, you

to

have no time

think of anything

smacking

of

carnality.

99
It is usually

taught that
to

Religion

hu8
love.

nothing

do

with

worldly
it

Rama

tells

you that

has;

the right use of affection

realise God.

makes you

100
Unless
the

wife

undertakes

to

do real good unto the husband and

66

hi:art of

ram a.

the husbaud

uudeitakes to promote

the welfare of the wife, religioc can

never

prosper

there

is

no

hope

for religion.

101

Sensuous
but
the

pleasures,

in

their

essence, are strictly speakicg religion,

mode
a

of

realizing

religion,

involved in them,
getting

may
into

be compared to
the

peep

Durbar

through the grating of a dirty gutter.

102
-Gods laugh
in

their

sleeves

at

our

concessions

and

courtesies.

how

ridiculous perjuries

we commit
our distant

in trying to be faithful to

neighbour.

RELIGION AND MORALS.

67

103
Threats
prevented

and

punishment

never

sin.

104
Crimea aie calh^l hy many nftmes,
matricide,

homicide,

and

the

like,

but by not feeling the

in

Divinity withthe crime

each and

all,

3'ou

commit

of

Godcide or Decide.

105
Moral
pauperi.sm
is

produced by

the givingf of precepts.

106

The world thinks, most religions believe, and many moralists practicnlly

advocate,

tliat

precf^pts

and

68

HEART OF FAMA,

rules will cure matters. N^ever! Never!!

Never

!!!

107
Sometimes moral weakness passes
hy the name of purity just as attach-

ment assumes the name 108

Purity of heart

of love,

does not simply

mean abstaining from conjugal sins, it means that but it means a great
deal more,

109
Your soul
by nature,
the
it

is

not impure and sinful

has not fallen through

sin of one

man, and
of

does

not

depend upon the virtue

another

man

to save

it,

RELIGION AND MORALS.

69

110
Let people
dilTer

from

you, let

them subject jou to all sorts of difliculties, let them revile you, but despite
their favours and frowns, their threats

and promises, from the lake

of

jonr

mind there should

divine,
infinitely

flow nothiDg but

fresh

pure,

water.

Nectar should flow out

it

of you, so that

may become

as impossible for

you

to

think evil as for the

pure

fresh

spring to poisou those

it.

who drink from

Ill

Here

is

a divine law which should

all

be pioclaimed on
bazars.

corners and

all

Try

to

throw dust into the

70
eyes of

HEART OP RAMA.

God aud you

will be blinded

yourself,

112
In the most solitary Cdves
a sin and you will in no time

commit
be asto-

nished to see that the very grass under

your feet stands up and bears

testi-

mony
that

against you, you will in time see

the very walls,
the very
trees

have tongues, and speak.

cheat Nature, Providence,
truth, this
is

You

cannot
is

This

a law."

113

Eight not with Gravity, take your

steps
cautiously

and you

will

have

no

falls,

All your falls, all your in-

juries, all

your hurts,

all

your anxie-

RELIOrON AND MORALS.

ties

7l

and

troubles

are due to

some
that.

weakness within yon.

114

Remove

The more jour heart beats with

the
feel

best

in

Nature,

the

more you
of

that
it is

throughout the whole

Nature

you that

is

breathing.

What

is

115 your duty towards others?

fall sick,

when the other people them up to you, just

have attended
particular
to

bring

as

you would
of this
to

the wounds

body,
if

attend

those

wounds

as

they were yours."

116

You

begin

to
is

feel

something,

your neighbour

touched immediate-

72

HEART OF RAMA,
117

He who hates his fellow is just as much a murderer as man commits

aotnal murder.

118

as

The most sacred truth is violated it were when you consider yourself

not one with your fellow-man.

III.

PHILOSOPHY,

PHILOSOPHY.
1

Any philosophy which

explain
all

does not
is

the facts in

nature

no

philosophy.

What
Love

is

Truth

Tattvamasi or

itself.

3
Truth need not compromise.
the Sun need not
revolve

Let

the whole world turn round the Sun,

round the

world.

4
Truth
is is

nobody's property

truth
i

not the

property of Jesus

we

74

HEART OF RAMA.
to

ought not
of Jesus

preach
It is not

it

in the

name
every-

the property of
It
is

Krishna,

or

anybody.

body's property.

5
Confound not Truth which
fined as
*'

is

de-

the same yesterday, to-day

ever "

and

for

with

particular

occurrence,

6
To
realize the

Truth

is to

become

the master of the Universe.

7
In

order that you

may

reach the

Truth, that yoii

ty,

may

realize Divini-

your

dearest

wants and desires

will

be pricked through and through,

PHILOSOPHY.

75

your wants and dearest attachments

will

have

to

be

served,

all

your
to

favourite

superstitious

will

have

be wiped out, to
off

be torn aside

torn

from your body.

8
If

for

the

sake of

Truth you
it

have This

to give
is

up the body, give

last.

up.
last

the

This

is

the

attachment broken.

9
God become God become your mother, let the God or Truth be to you your wife, let God or
Let the Truth
let

or

your father,

the Truth or

Truth be

to

you your grandfather,

your teacher, your everything, your

house, your property.

76

HEART OF

RA-MA,

10

The
dual

ripiht

spirit of

Truth
of

is

to

assert the

supremacy

the indiviall

against all the

world,

the

Universe,
11

After death your going to hell or

,erii entering

heaven

is

not

the

whole

truth.

12

How
inspired

seldom

it

is

that

we meet
is is

a whole man.

man, a

man whole man

whole

an
the

Truth,

make
and

yourself

whole, get

rid of desires

rid of attachments,

get rid of this

tion.

repulsion

and

attrac-

PHILOSOPHY.

77

13

There
Self
it;

is in

reality
are,
is

only the one

besides

which we

notbingf

and since there

Self,

nothing besides

the

you can not consistently

say that yon are a part.

follow that you are

But
Self

it

must

the
in

entire.

There

is

no

division

truth.

You

aie the Truth now,

14
People and things are

dear to us

as lonpf as they serve our interests, our

porpopes.

The

very

our
fice

interests are at

moment that stake, we sacri-

everything.

15

Not

for

the

sake of

the
is

child

is

the child dear, the

child

dear for

78
the

HEART OF R&MA.
sake of the
is self.

Not
is

for

the

sake of the wife

the sake of -the

wife dear, not for

husband
is

husband
sake
dear for
is

dear

the wife
;

dear for the

is

of the self

the

husband
self.

the

sake of

the

This

the

Truth.

16

Why
practical

should not people have any

faith
in

death,

although
of
:

they have intellectual

it P

knowledge
it

Vedanta explains

this

way

" In

man
is

there

is

the

real
is

Self,

which
Self,

immortal, there
is

the real

which

everlasting,

unchang-

ing, the

same yesterday, to-day and

;

for ever

in

man

there

is

something

pniLOSOPUY.

79

which knows no death, which knows

no change."
17
It is

falsehood and atheism to say

" I

am

man

or

woman
18

",

or to call

yourself a poor crawling creature.

That which cannot be perceived

by
the

mind,

the

eyes

and

other

organs of senses, but make the mind,

the eyes, etc
,

speed to their work,

is

BrHliman.

Why
intidel Y

fret

19 and worry, you

restless

None, none but your own

has

sweet Self (Law Divine)

an ex-

clusive rule over the universe,

80

HEART OF RAMA.

20

What
maculate,

are

you

Infinite
of

and
all,

itcis

immortal Self

your

Self,

21

Have you
Divine Self
in
?

a doubt as to your

own

You had

better a bullet

your heart than a doubt there.

22
God is the phenomena is
Reality, the world or
illusion.

23
The body
and the real
the Reality.
is

simply the shadow,

real Atraa, is

Self, the

PHILOSOPHY.

81

24
The
God.
real

lumi,

the

true

mai),

is

the Divinity,

God,

nothing

else but

25
The
real

Atma. the true God,

is

beyond the reach of words and mind,

26
Brahman cannot
perceptiori

be the object of

or

thought.
it

Mind and
in

speech turn back from

dismay.

27
There
is
is

something
in that
is

in

you which
Self, that

awake even
That

deep sleep-con-

dition.
is

your Real

Absolute Will, or Absolute Cons-

ciousness,

82

HEART OF RAMA.

28
People
ask,
;

are

jou a part

of

No, no God cannot be diviGod cannot be rent asander. You are no part of God if God is
?

God

ded,

infinite,

then you must be

the whole

God, not a part of God.

in

29 Dou you believe in God ? A. *' I know God." We believe do not know, and a thing we

which

is

simply forced on us.

" I

To

believe in God,

what does that mean?

of

What
God,

do you
I

know
He,
I

him

know

am

am 30
sees

He."
nothing
else,

Where

one

hears nothing

else,

understands no-

PHILOSOPHT.
thinf^
else,

83

there

is

Infinity, because

80 longf as

somethino'

else

is

beside

you. you are limited and

finite.

31

The
Bliss in

Infinite is Bliss.

There

is

no

anything
finite,

finite.
is

So long as
no Bliss, no
Infinite
bliss.
is

you are

there

happiness for you.

Bliss, the Infinite

The
is

only

32
Whoever comes
liim as
to

you,

receive

God, and at the same time do

not look

down upon

yourself.

If

you

are in jail to-day,

fied

you

may

be glori-

to-morrow.

33
Within you
ness, within
is is

the

real

happi-

you

the mighty-ocean

84

HEAET OF RAMA.

of nectar divine.
feel
is
it,

Seek

it

within you,
It

feel

it, it is

here, the Self.

not the body,

the brain
;

the mind, the intelit is

;

lect,

not

the desires

or the desiring
of

it is

not the objects

these

desire

above

all

ye

are.

All these are

simply manifestations.
the
smiling flower, as

Ye appear
in the

as

the twinkling stars.

What
can

is

there

world

which
':'

make you

desire anything

The

34 moment you
matters

turn

towards
to

these outside

and want

grasp them and keep them, they will

elude jour grasp,
will

outrun you.

The very moment you turn your back

I'HlLOSol'ilY.

85

upon them and face

lights,

the

Light
that

of

your

iinier

Self,

very

moment

favourable

circumatancea
is

will seek you.

This

the Law.

35
Whenever
to

man

attaches himself

any worldly
to

object,

whenever a
object for
tries

pejson begins
its

love an

own

sake,

whenever a man
in

to seek
\ill

happiness

that object, he
will find himself
of

be deceived, he
the

simply

dupe

the

senses.

You can
That
is

not find

happiness by at-

taching yourselves to worldly objects.

the Law.

86
Trust not in
trust in God.

the

mighty

dollar,

Trust not in this or

86
that object,

HEART OF R^MA.
trust in
Self.

God.

Trust in

your Atma or

37
Be not
feel
little

vain, be not proud.

belonsfs

Never
to

that anything
self
;

your

it

is

God's,

your real

Atma's.

38
Rise
realize

above the
that

body.
are

Feel and
Infinite,

you
Self,

the

the

supreme

and how can you

?

be affected by passion or greed

39
Live in your Godhead and you
are free,

your own master, Ruler of

the Universe.

PHILOS"PUY.

87

40
The whole
as
his

CJniverse

serves one
feels

body,

when

he

the

Utiveisal Soul as his very Self,

41

Hunger and
and are
felt

thirst are of the

body

by the mind, but he

is

himself, the true Self,

not pained
realizes his

or

disturbed.

He who
is

own Divinity which

pained or

God,

is

not

disturbed

by the fatigue,

hunger or

thirst of the

body

42
Cultivate peace of

mind,

till

your

mind with pure thoughts, and nobody can set himself against you. That is
the Law.

88

HEART OF RAMA

48
The Law
at
rest,
is

that a

man

should be

at

peace,

uudisturbed, and

the body should always be iu motion;

the mind to be subjected to the
of Statics,

Laws
to

and the body'subjected

of

the

Laws

Dynamics
is

the body at

work and the internal

rest.

Self always at

That

the

Law

Be

free,

44
Let us fling aside the vainer able
little

" 1 " which alone

makes "sin

"

iu ouiselves

and

others.

45
Sinlessness belongs^ in
reality to

the real Self, the Atma,

but by mis-

PHILOaOPHT,

89
praotice
to

take

it

is

attributed

in

the body.

46
Words
is

like

the followinn^ sound

like a
:

hissing:

serpent

to the peo-

ple

Ye

are Divinity Itself, the Holy

of Holies, the

World

is

No

AVorld

You
o.tn

are the All in

All, the

Supreme

Power, the
the pure "

describe, no
1

Power which no words body or mind, ye are

am

"
;

that you are.

47

When
When
What

shall 1 be free ?

"l" shall cease to be,

48
is

God

God

is

a Mystery,

90

HEART OF RAMA.

49

Who
it

is it

that faces you,

who
?

is

that looks you straight in the face

at

when you look God within.

a person

It is

50
The
nite
figure,
infinite

potentiality, the

infi-

power latent
and the

in the finite

form or
of

real

meaning

the

word
not

seed, is the infinite

within and
forro,

its

outside or

outward

not

that.

51 The millionth deFcendant of the original seed has got the same infinite
capability

and potentiality which the

original seed had.

PHILOSOPHY.

91

52
The lofinKy within, the infinite capability or power is unchangeable,
immutable.
die
h

How

can
dies,

tlie

Infinity

That never

53
Through ignorance you
self the
call

your-

body; the

body you are not.

You
nity;

are the infinite power; the divithe constant,

immutable, un-

changeable

One.

That

you

are

know

that and you find

yourself in-

habiting the whole

the whole universe.

world, inhabiting

54
It is the
is

One

Infinite

Rama
all

that

being reflected

through

these

92
bodies.

HEART OF SAMA.
Ignorant
world.
into

people come like

Please turn the
this

Aoga

in this

tables.

Come
and

world like

the master of the house, of the looking-glass

into the
g-o-d,

mirror-house.

Come

world not as d-o-g but as

will

and you
of the

be the master of

the

mirror-house, you will be the

owner

whole universe.

55
Man's true nature
is

God,
self,

If

God were

not

man's own

never

could there be

the advent of

any

prophet or saint in this world.

56
The whole world is a heaven, and God will never be deceived.

pfliLOsopnr,

93

57
It
id

sin

not

to

say;

"I am

God."

58
According
evident truth
to
is

Vedanta, the
but God

self-

that you are already

else
;

God, nothing

your
it is

Godhead

is

not to be effected,

simply to be known and

felt.

realised or

59
Vedanta wants you
the truth that
all

to recognise
lies

pleasure

in

giving, and not in asking or begging.

60
According
to

Vedanta,

the

possession of any individual property

94
is

HEART OK RAMi.
a most sacreligioiis deed

ngaiust

one's

Atman

or inner Self.

61

What

is

Practical

Vedanta

Pushing, marching Labour and

no stagnant Indolence

Enjoyment

of

work

as against

tedious drudgery;

Peace of mind and no canker of

suspicion
;

Organization
gation
;

and no disaggre-

Appropriate reform and no conservative custom

;

Solid real

feeling

as

against

flowery talk;

PHrLOSOPHT.

95
as agaiasfc
;

The poetry

of facts

speculative fiction

The

logic

of

events

as againot

the authority

of departed

authors

Living Realisation and no mere

dead quotations

Constitute Practical Ved*nta.

62
Vedanta,
placed on
printed
to
in

books

and

shelves
do.

be eaten up by
live it.

worms, won't
If

You must

63
Vedanta does not remove your
does not
chill; if it
if it

make you happy

of?

does not cast kick

it

your burdens,

tlien

aside.

96

HEART OF RAMA.

64
Accoi<3iug
to

Yedemtd,

all fit y is

weakness

65
Vedanta
their
Bible,

appeals
it

to

the masses

simply because

is it

the teachings of

and

appeals to
is

the

educated Hindu because there

not

philosophy worth the name under the

sun which does not support the Yedantic Monism, and no science which does not

uphold and

advance the

cause of Yedanta or Truth,

66
The very best method
ing the Vedantic
live
it,

of spreadis

Philosophy

to

there

is

no other royal road.

pniT.of^oPHY.

97

07
It is only in a strange,

when you

cast yourself

indescribable sentiment,
us, that

which you
tells

is

higher than both of

me.

tind

This

is

what Vedanta

you.

68
If
if

you want

to

realize

an object,

you want

to get

anything, do not

hunt after the shadow.

Touch your
you.
that

own head
this

Go within
will see

Realize
tlie

and you
your
all

stars

are that

handiwoik; you
objects
of
love,

will
all

see

the

bewitching and fascinating things are

simply

your

own

reflection

or

shadow.

98

HEART OF

TIAMA.

69
You have
in you,

the Heaven within you;

the paradise, the

home

of bliss with-

and yet you are searching

for

pleasures in the objects in the streets,

searching

for

that
objects

thing outside,
of the senses.

outside, in the

How

strange

70
You cannot
be a slave of the flesh

and at the same time be the master

of the universe.

Let

all
;

71 the great lecturers of the

let

age come

Christ or God Himself

:

come and

lecture

but lectures from

others will be of no avail, unless you

are prepared to lecture yourself.

riiiLubuiiiT.

00

72
Veduuta wauts you
the
little self,

to rise

above

the small ego, through

iiiteiise

work.

73
Vedauta
its

reijuires

you

to

work

fof

owu

sake,

74 Work
\u

Vedauta always

lueaiia

harmouy with the Real

Self

and

atonement with the universe.

75

What
dauta,

is

work
woik,

Intense
is

accordiug

to

Ve-

rest.
is

All (rue woi k

icst.

lUU

HEAKT OF KAMA.

76
Keeping tbe body
gle
ia active stLUg-

and the mind

in rest

and

love,

means

salvation from
life.

sin

and sorrow

right here in this

77
Let the inner
the
soul

be at rest and

body

be

continually at work.
to

The body,

subject

the laws of

dynamics, being in action, and the

inner self always at statical rest.

78
Let your work be impersonal
egotism
;

let

your work be free from the taint of

selfish
;

let

your work be
of

just like

the work
;

the stars and

like that

the sun

let

your work be

pnrioopjfY.
of the

101

mooD.

Then alone can your

work be

succesaful.

79
Let the body and
tinuously ab
that
all.

the

mind be conwoikto such a degree labour may not be felt at

80
Sacrifice
in the

your

little

self,

forget

it

performance of your work, and

success

must be yours.

It

can not be
success

otherwise.

The

desire

for

must

die in your

work before achiev81

ing success.

Work
ted

in the spirit of

an unaffeceutaugle-

witness, free from all

ment,

Remain immune.

102

HEART OF RAMA,

82
Wherever you may
the position of a
be,

work

in

giver and never in

the position of a beggar, so that your

work may be universal work, and not

personal
in

the least.

83
Incessant work, incessant labour
is

the greatest yoga for a

man

of the

world.
to

You

are the greatest worker

to

the

world when

yrniraelf

yon

are no worker*

84
In order that you
cess, in

order that you

may have sucmay prosper,

acts,

you must through your

by your

own everyday

life,

burn your own

PHILOSOPHY.

103
in
;

body and muscles, cremate them

the
fire

of use.

You
in a

mustt use

them

you mudt consume your body

mind, put them
crucify your

and
;

burning state
;

body and mind

will
lif^ht

work,
shine

work

and then

through you.

85
A'edanta
in

wants you
Self.

to be at rest

your inner

86

O happy
seek you
success,

worker

succesB

must
seek

when you

cease to

87
It is

our selfish

restlessness

that

spoils all our work.

104

HEiRT OF RAMA.

88
If

you
;

deserve,
objects of

you need

Dot

desire

the

desire will be
to you.
If

brought to you, will come

you make yourself worthy, help must

come

to you.

89
The very moment
above the
seeks
you,
that you
rise

desire, the object of desire

and the very

moment

that you assume the craving, seeking,

.asking, begging attitude,

you will be

repulsed

you

will

not have,

you

cannot have the

object of

desire.

Rise above the thing,

it,

stand above

and

it

will seek you.

That

is

the

Law,

rniLosopUY.

105

90
Realise the

Heaven
the

witlilo

you,
are

and

all

at once all

desires

fulfilled, all
is

the misery and suffering

to.

pat an end

91
Acts speak louder than words.

92
Let
sake.

your

work

be

for

work's

98
Renounce your
desires, rise

above
peace,

them

and

you

find

double

immediate rest and eventual fruition

of desires.
will be

Remember that your desires realized only when you riae

106

HEART OF RAMA,
reality.

above them into the supreme

When

you consciously or unconsciousDivinity, then

will the

ly lose yourself in the

and then only

time be ripe

for the fulfilment of desires.

94
In order that your work should
be successful, you
the end,

should

not mind

you should not care for the

Let the

consequences or the result.

means
end.

and
let

the

end

be

brought

together,

the ver}^

work be your

95
No, the consequence and the result
are nothing to me, failure and success
are
nothing:
to

me;

must work

iUL'..-oruv.

107

because
for
its

love

work:

must woik
is

own
keep

sake.
in

To work
is is

my

aim,
^ly

to

activity

my

life,

soul,
I

ray real

Atma,

energy

itself,

must work.

96
Worry
expect bother
of

not about the consequences,

nothing
not about

from

the

people,

favourable reviews
severe
criticism

your work or

thereoD,

97
Be always a
and expecting
giver,

a free worker;

never throw your heart in a begging

attitude.

Get

rid of

(he monopolizing habit.

108

BEART OF RAMA.

98
It
is

only

when you

let

go

the

desire that

it fructifies.

So long as
or

you keep your desire stretched,

go on desiring, willing,
yearning,
of the
it

wishing, and
the bosom

will not reach

;

other party
it

it is it

only

when

you

let

go that

penetrates the

soul of the party concerned.

99
Thought Thought
fate
is

another

name

for

100

are

The world and your surroundings exactly what you think them

to be.

PHILOSOPHY,

109

101
Just as you
Call yourself

think, you

become.

a sinner and you must

;

become
fool

sinner

call

yourself a
fool, call

and you mucst become a

yourself
in

weak and there

world
that

is

no power

this

can

make you

strong.

Feel that omnipotence and

are.

omnipotent you

102

Change the
and
his

feeling in an individual

whole method of thinkiugr

will be revolutionised.

103

As an

eagle
in

cannot outsoar the

atmosphere

which he

floats,

so

thought cannot transcend the sphere

of limitation,

110

HEART OF RiMA

104 Thought aud language are

same.

the

You caunot think without

language. The infant child knows no

language a!:d has no thought.

105

Whoever dwells among thoughts,

dwells in the region of
disease;

delusion and

and though he may appear

hollow as a piece of

wise

and learned, yet his wisdom and

learning are as

timber eaten out by white ants

106
True education begins only when
a

man
it

turns from
Infinity

all

external aids

to the

within and becomes,

as

were,

a natural source of origi-

PHILOSOPUY.
ual
kiiuwletlge
ideas,

Ill

or a

bpiiuj^' of

giaud

new

107 The
texts to

oapabilitj of quoting big long

show

off

our leaiuing, nonto torture tlie

sensical

hair-splitting

sense of
tures,

passages and
of

ancient scripsubjects
in
life,

the study
to

which
is

we never have
education.

use

not

108
The
tion
is

entire
to

object of

true educa-

make people not merely

bat eujoy
the

do the right things

right things,

not merely indastrious

but to love industry.

112

HRART OF RAMA.

109
If

education does

not bring

me

freedom and independence (moksha),

fie

upon
it.

it,

away with
education

it

do not

want

If

keeps

me

bound, I have no use for

110

it.

To
into

carry out
is

skilfully

an

idea

practice
its

one thing,

but to
is

grasp

fundamental

meaning

quite another thing.

Ill

The great
animal
lies in

difference
this, that

in

man and
the

whereas the
law

puppy

or

polly

has by
all
it

of heredity got almost

requires

for its perfection,

the child will

or

I'liiLuouriiY.

113
so

cau by cducttion aud adaplation

develop and evolve his inherited poicers

as to

bring

the

whole world

under

his sway.

112

Man

is

supposed

to

be

higher
feel-

than animals, inasmuch as his

ings are controlled by reason.

113

The
is

child

has no motives,
active

yet

it

one of the most

beings on

the Earth.

114

What
tions.

is life?

A
is

series of interrup-

Yes,

it

so

to

the

people

who

live

on the surface of

life,

but

not to one

who

lives as life (love).

Hi'

HtAKT OF
115

RAilA.

What
existence?

brought the

aensea

iuto

The elements.
of these elements?
Is

How

do

you know
the
in

Through
reasoning
the
in the

senses.

not

that

a circle?

This
ot"

establishes

illusory

nature
state.

the

world

wakeful

116

As long

as the questioner

and the
the

object questioned about

remain,
there,

prison-walls of

maya are
rising

and
the

there

can be no

above

Appearances.
117
All

the

philosoplij
is

of

Europe

and Ameiica

based

on the ex-

PHILOSOPHY.
Ijoiieucu of

115
btutc
of

the
or

wakeful do

aud
the

takes

little

notice

experience of the
sleep
state.

dreaming or deep

The
with

Hindu
imperfect

sajs:
data.

"You

start

How

can your solution of the problem

of the universe be correct?"

118
All the
objects
in

the world are

simply like the lakes created by a

hypnotised

man on dry

floor,

and

being of such nature, the knowledge

of

those objects also on

which the
pride
is

doctors

and

professors
superiority,

and

take airs of

nothing

more than

liypnotism.

lin

HEART OF PAMA.
119
It is

more advisable

to attend to

the matters which ccme next to your

heart, which

concern

your busiLCss

and bosom

first,

and the next world,

will take care

thatwoildof dreams,
of itself.

120
Spiritual

development

does not
in

germinate

in

the seed sown

pleasures.

the

soil of earthly

121
Believe always
in

the

spiritual

powers,

in

the

infinite

capacity of
in

those with
tact.

whom

you come

con-

Give up judging, never form any

particular opinion, never condemn.

PHiLOsornv.

117

122

The King's very presence on

royal

his

throne
the

establishes

order
so

throughout

Durbar,

doth

man's resting on his Godhead, native

glory,

establish

order

and

life

through the whole race,

123

pair of tongs can

else,

catch almost
it

anything

but

how can

turn

back and grasp the very fingers which

hold
in
it?

So the mind or

intellect
to

can
the

no wise be expected

know
its

great Unknowable,
source.

which

is

very

lis

HEART OF RAMA.

124
The Gnana
of the

or

Knowledge portion
that
to as

Vedas

is

the real Veda,

alone has been referred

Shruti

(Inspired Revelation)

by the writers

on the six orthodox systems of Hindu

Philosophy as well as the Jain and

Buddhist writers.

125
!

We

fall

from Eden the moment

itself felt.

our bodily weakness makes

Hurried are
instant

we from
taste
of

Heaven the
the
tree
of

we

distinction

and difference.
the

But we
Lost by

can regain

Paradise

suffering the flesh to be crucified.

riiiLOsoruv.

IVJ

126
Imbibe,
Sacrifice

therefore,
reflect

the

spirit

of
all

aod

unto others

that you receive.

to
selfish

Have no recourse
and you must

absorption

be white.

127
If

you explain

it it

(the
is is

I>avv

of

Karma) by saying
that
that
it is

God's

will,

His work; that

no answer,

is

simply evading the question;

is

evading the question

phical,

tinphiloso-

that

is

declaring

your

ignorance.

128
Regard
acts
all
if

tliose

deeds

and yon

which

performed by

would be harmful or

sinful as worst

20

HEART OF RAMA.
despise and loathe sucb acts of

sius;

the world but

hate not and despise

of those

not the doers

acts or deeds.

You have no
There
is

right to misjudge tbem.

129
no rose without a thorn.
not to be
all

Unmixed good is tbis world. The

the self Supreme.

found in
the only,

good

is

180
" It
is difficult

to

find

bappiness

in oneself," says
it is

Sebopenbauer, "but
find
it

impossible

to

anywbere

else.'

131
Iron and gold are good for buying
iron and gold; that
is

all

bappiness

PHILOSOPHY.
ia

121
aa

not

of

the

same kind
it

these

material objects,
chased.

cannot

be pur-

132 Those who believe their happiness

depends

upon particular

conditions^

will find the day of enjoyment ever

recede

from them

and run

away

constantly like will-o-the-wisp.

183
Like comes
joy of
to

the

like.

Have

God

in

you right here and the

joy of success
you.

must gravitate towards

184
Very happy
whoee
life
is

is

he and blessed

is

he

a coutinuons

.sacrifice.

122

HEART OP RAMA.

135

Happy
seeing

is

he who turns the whole

world into a

Heavenly Garden, by
of

the same impersonal breath

of Life in the throngs

men and

women

as inspires in the rose gardens

and oak-groves.

136
If
lity,

you want
to

to

keep up your vitahealth,

preserve your
life to

the

weight of

be borne easily by

The horse of nervous system, you ought to make the burden of egoistic
t^btight lighter.

137
Be true
to

yourself

and

never

min(l anything else in the world.

PHILOSOPTTY.

123

138 The
world
is
flfreat

cause of sufTerinf^ in the

that

"we do

not look within,

we do not form onr own opinionH, we take matters too much on trust, we rely on outside forces to do our
thinkinf^."

139 The
or foes

painful criticism from friends

is

nightmare
Self,

to

make yon

up

to

your true

God.

140
Oh, Heaven
i.s

within
in

you,

seek

Happiness
ppnse
;

not

the

objects of
is

realize

that

happiness

within yourself,

124

HF.Af'f

OF RIMA.

141
All

Heaven
all

is

within you,
is

the

source of

pleasure
case,

within you.

This being the

able
it is

how unreasonHappiness
else-

to

seek

where.

142

Man
destiny,

is

the

master of his

own

148
All the world being but your
creation, your

own

idea,

own why think

?

yourself

low,

miserable sinner

Why
less

not think yourself into a

self-reliant
f

fear-

incarnation

of

Divinity

PUiLabUPMY.

I2a

144
llama says that success comes
to

you as a result of your uuisou

the All.
of

with

Success
in

Is

always the leault

tbo result
ot
in

{^ooduess

you,

youi'

absorption
Divinity.

aud

immersion
is

the
case.

That

always the

145

The man
beauty on
all

of

freedom
casts

is

he whose
a

inner illumination

halo of

around him and from

nothings

him
love.

radiates

but

divine

146
All

nature pays homage

is free,

to

tho

man who

the

whole universe

12S

HEiRT OF RAMi,
I

bows duwa before him you are

ciated
free.

am
is

tbat,

Whether
not,
it

this
it

appre-

to-day or

remains a

stern reality,

and

must be realized

sooner or later by

all.

147

You have
anybody but
violate
this

no

responsibility

to

to yourself. to

You
if

are a

heinous criminal

yourself

you
of

most

sacred- law

Cheerfulness and Peace.

In the
the
first

148 Mantram
letter
A.

OM

(A-U-M)
for
this

stands

stern Reality, your Self, ag underly-

ing and

manifesting

the

illusory
state.

material world of the

wakeful

PHILOSOPHT,

127
worli.

represents
the last

the
letter

pbyobio

And

denotes

tho
the
itself

Absolute

Self

as

underlying

chaotic state
as all the

and manifesting

Unknown.
149

Woe

unto

science

if

it

goes

against the truth connected

efficacy of the

with the

Sacred Syllable Aam.

150

Happy

is

he

who

lives,

moves and
order
to

has his being in Audi.

In

come by these treasures within, or

order that
the

in

kinsdora of
is

Heaven
key
to

may

be unlocked, this

the

be used.

LOVE AND DEVOTION.

1

I^ove

menus

praeticnlly

reu\b\r\^

your oneness and identify

r.eighbours, with
all

with your

thn^e

who cnm^

In contact with yon.

2
TiOve
science.
ia

an

art

as

well

as

Scientific

discoveriea

arp

only
the

spaiks

and

scintillationR

from
or

grand Sun,

Fire

of

Love,

Oneness-feelinof,

3
The only lawfnl law
live in
9elf.
ia

love.

To

love

Is

to

live

trne

to yonr-

LOVL 1U I'bVuTlUN,

12^

4
Tiae
tho
Self.

love,

like the suii,

expauds
like

Attachment

(Aloha)

the host coijgoatrf aiiJ

ouI.

coutiactb the

5
Confound nul luvu
ment.
with attach-

6
lihakti
j^'ing,

(love)

id

no

crying, begfIt
is

negative

couditoc.
sou.sc

an

iiidojsoi ib;ible

oF

ctjualily,

beaming

.swoetucb^s
li ia

aud

liiviue

icckledsnejj:*.

the aoeing uf
iieeiug youi'

All

all

we

bee.

it

is

own
It ig

JSeli iu

wheie your

eyes,

ttill

130
to
I

HEA&T Of HAMA,
that
All
is

realize

Beauty

aud

am

that.

Tat

Tvam

Aai or That

Thou

Art.

7
Love diveated
ul"

all

caiuality

is

spiritual illuminatioD.

8
Love
brought
persons,
sion.

or
into

oneness
play

feeling,

when
two

between

dispels the illusion of Divi-

What
existence
?

wins

in

the

struggle

for

Love.

Love means perception

of beauty.

U
Love
is

tho

only

Divine

Law.
break

Other laws are organised robbery.

Love ulouu
law.
ba:i

the

ri-^'ht

to

12

Love
a degree,

is

misunderstood

to

such
of

that

the very mention

suggest.s
to

the

word

iiove"
the

the

dear

people,

idea

of

cupidity
diviup.

and stupidity,
flnme.

instead

of the

13

Love

inspires;

liead

expounds.

Feeling always precedes thinking, as

the body precedes clothes,

132

HEiRT OF RiMA,

14
All desire
is

love,

and love

is

God,

and that God you

are.

15

There

is

no

great and no small

is

no low and no high where Love

16

When you

are ceatred in love,

all

miracles become possible,

17

A man who

has

never loved can

is

nevor realise God; that

a fact.

18
Fear
ia

onl^ congeBted love,

?

Else

how

could love conquer fear

I.OVR ANT. I.F.Vf)TTON.

133

10

leigued
God,

love,

ialae

feeliuga unci
is

assumed sentimentaliKm
to

an

insult

20
Deprived
ilis-ease

of

case,

afflicted

l)y

you are when you stagnate

slouf^h
of

in

the

separation

and

division.

You

are perfect and whole

to

when you

realize yoniself
All.

be

tlie

WlwJo and the

21

What
due
to

is

disease':"

Coutractiou

lack of

love

shuddering at
;

the flatter of shadows

crying^ at the

dny drenms

of dnnger.

134

HEART or RAVA.

22

When
going

aiiythiijg

is

apparently
tbe

wrong,

to

quarrel with
ot

barroundiug,
right with

instead
the

setting
is

us
like

Law

of Love,

breaking the Telephone receiver for

hearing the bad news from the friends
at the invisible end.

23
It is true

that
as

there

is

nothing
of

so

poisonous

the
in

company

gossips,

believers
slaves
of

appearances,

shameless

shameful "resthe Lord

pectability,"

but

where

Love encamps, no impertinent tramps

can loaf around.

LOVK

A.NP I'KVullO:-..

1^6

24

O mun
objects

you yourself make

by
your
with those eyes,
lustre

all

attractive
at
it

looks.

Lookiug

you

yourself shed your

subject,

upou the
in

and then you

fall

love

with

it.

25
Time
is

bouud

to

keep pace

willi

love iustiucts.

26
First

wiu the heart

theu appeal

to reasou.

Love might hope where

despair.

reason
could

would
uot .lake

The wind
froju

the

coat

the

traveller
did.

in the Fable,

but the 'leal

166

ULIRI OS KAMA.

27

How
is

blessed

is

he wlioie piopeity
is

stolen

away

Thrice blessed

he

whose wife runs away, provided by such means he is brought in direct

touch with the
all

Love.

28
"Take

my

life

and

let it

be

Censecrated, Lord, to Thee.''

(The word "Lord"

does not
sitting

in

this

poem
cold in
All,

mean

the invisible

bugbear

in

heaven, catching

the

clouds;

"Lord" means the

your fellow peopled

Love.

"I'm
all

29
the urigiu and end

Of

the chanceful universe

LOVE AND
Tliulo
is,

L'LViJllU.N

lo7
uauj^'ht

Ob maukiud,
;

beyond
Foi
all is

stiuug on Ouu aiuuo.

tliu

As aio the beads upou

iLiead."'

V.

RENUNCIATION.

RENUNCIATION.
1

Work minus
ship.

desire

is

synonym
wor-

for the highest Ttenunciation or

2
Slowly
cleans
it

and

resolutely

as
in

fly

its

legs of the

honey
so

which

had been

caught,

remove we
to

must every

particle of

attachment

foims and personalities.

3
One
must be
after another the connections
cut, the ties

must snap,

till

tbe final

concession in the

form of

REM'NCIATION.

139

deuih ciuwuH
tioii.

all

uQwilliog

tuuuci

4
Mercilessly
rolls

on

the wheel of

Law. He who
Law. Pie who
GofVs
will

lives the

Law, lides the

will against

sets

up his

(i. e

the

Law) must

be

crushed
tortures.

acd

suffer

Promethean

5
This renunciation
the Hiudus
as
is

described by

Jnann,
is

which means
same*

knowlede^e, that
knowledf,'e
thini^.

renunciation ard

are

one

and

tlie

6
The knowl-'d^e which
is

synonyis

moas

with

renunciation

the

I'tO

HKAHT OK
(lie

1^\MA.

knowledge of
of

Truth, the know-

ledge of the real Atma, the knowledge

what you

are.

This knowledge

is

renunciation,

Get that

knowledge

and

}'ou are a

man
7

of renunciation.

Renunciation
with
bodily

has nothing
position,

to

do

your

place,
it

or your
to

work;

has

nothing

do

with that.

8
Renunciation
at
3^our
best,

simply
places

places

you
your

you

on

vantage ground.

9
Renunciation

simply

enhances

your powers, multiplies your energies,

RtOUiNClAlION.
blieujj'theuij

Ul
auJ
make:i

your
you.

force,

God

of

It

takes

your auxiety aud

fearless

feur.

away all You become

aud happy.
10

Work
lid

id

doue ouly when wo ^et

little

of

the

selfish

Kgo.
selfish

The
ego,

moment you
your work
is is

assert
spoiled.

the

The

best

work

the

work

that

is

doue

imper-

sonally.

Renuuciatiou meaus getting

selfish

rid of this little personal,

ego,

getting rid of this false idea of

11

self.

Heuuuciatiou
asceticism.

does

uot

mean

11-

HEAKI UF KAMA,

llenunciatiou rueaus

makiug every

thing holy.

13

KenouDcing
lueau giviug up

the
all

child

does uoi

couuectiou

with
the

the child but thinking the child,

grandson,

to be god.

14
Realizing
the

Divinity

in

each

and

all,

this is

Renuinciatiou accord-

ing to Vedauta.

15

Keuouucc the

seltibh, j)ei:>u'na,I

lie^;,

^ee the gudliuebs in each

and
all.

all;

sue

the Divinity in each and

RFNl-NflATIOV.

14.S

16
Pi'ftcffcjil
ill

renunciation

means

rowing

off

and casting ovprbonrd

nil

anxipty, fear, worry, hurry, trouble

of

mind by

continnftlly keeping before

hnUtiPnn nf fhp irnrhl
real self.

your inpntnl vision

and

AlJne.=:s

of

your

17

You
no debt

liave no duties

to

discharge,

are responsible to
to pay,

nobody, jou have

you are bonnd to none,

against
all

assert your
society

individuality
all nations
is

and

and

every

thing.
ciation.

That

the Vedantic

Renun-

18
I'-very

thing you are.

The ghosts
angela,

Rr.d spirit?, the gods and

tbi

]ii

rfFART uF RAMA.
.saints, all

sinners and
that,
free.

ye

are.

Know
ye are

feel

that,
is

realize that,
of

This

the path

Rennnoia-

tioD,

19
Renunciation
life.
:

giving up

egoistic
life

Verily, verily,
in losing

everlasting
life

lies

the

oongo.'ited

of

personality.

20
Renunciation
immortality.
alone
leads
to

21 Yedantic renunciation, you have

to

keep yourself

all

the time upon the

rock of renunciation: and taking your

stand

firmly

upon

that

vantage

ofcenndi .^riving

yourself -up entirely-

Rl >.tN'*^IAriON,

145

to

any Work

thai

pi'ebeulb itbelf,

yua
to

will not be tired,

you

will be ec[ual

any duty.

22
Keuunciution ought to be^in
thiugs
willi
It is

nearest

and
I

deiireat.

that false v^n which

the idea that
urn
*'

must give up;

this,"

am

doing
" I

"I
the

the

agent,"

aud

am

enjoyer, " the idea

in

which

engenders

me

this false personality.

23
Retiring to the
a
forests
it is

is

simply

means

to

an end,

like

going to

the University.

24
There
is

no

necessity

of

your

retiring into the forests

and pursuing

146

HEIF.I CF t.lMi,
to realize

abnormal practice
yosra.

Vedautie

You are the father of Shiva himself, when you are lost in activity
merged
in

or

work.

25
Renunciation does not require you
to

go into the deepest forests of the

renunciation

Himalayas;

does

not
of

demand
all

of

you

to

strip yourself

clothing;

renunciation

does

not

require you to

walk barefoot

and

bareheaded.

26
Renunciation
identified

should

not

be

with

passive helplessness

and resigning weakness; nor should

it

be

confounded
It
is

with

haughty

asceticism.

no renunciation to

HEKLKClAnON.
let thtt

14?

Bttcibd

ttjruple

of

God, yoai

body,

be

devouied

up

by

cruel

caiuivoioub wolvea without leaistauce.

27
To
dilieieut
keej)

thyttlf

as

somethiug

and separate from Truth and

then begin to renouuce in the

name

of

religioL, implies appropiiatiug

i.s

what

not yours,

it is

embezzlement.
without
is

28 The civilised man

nunciation

re-

through

love

only

more experienced and wiser savage.

29
There
is

no real enjoyment except

there
is

in ronnDcIation,
tion,

no inspira-

there

is

no

prayer except in

renunciation.

14S

HEiRl OF BAltk

30
Godhead
synonymous.
are
its oufcNvard

aud

Reuuociatiuu are

Culture and character

manifestations,

31

Beauty

is

Renunciation; giving up

of egoistic life.

32
Off

you

go,

theological

debates
I

aud philosophical discussions:

it.

know

Beauty

is

love

and love

is

beauty.

And both

are

renunciation.

33
Parity of heart means
yourself
free of
all

making

cHngings to

objects of the

world,
it

Renunciation

nothing short of

IV.

MEDITATION.

150

EEIET OF RAMA,

4
Just sing, just chant

Om, and while

it,

chanting
it,

it,

put your whole heart into

put

all

your energies into

it,
it,

put

yoar whole soul into

strength in realizing

put

all

your

5
The meaning
is

of this

syllable

Om
Om.

"I

am

he," "I and

I."

He

are one,"

"The Same am

Om, Om.

6
While chanting, be conjuring up,
if

possible, before
all

your mind

all

your

weaknesses and

your temptations.

Trample them under your feet, crush them oiit, rise above them and come
out victorious.

Meditition.

151

7
Give up
give
all

claim upon the bodyselfishness,

all

up

all

selfish

connections,

all

thonghts of mine and

it,

thine; rise above

8
Yearning for the truth, craving
after a taste of the
Self,

supreme

reality

of

putting yourself in that state of

is

mind,
divine

applying the

flute

to

the

lips.

9
In this state of mind, in this peace
of heart,

with such a pure soul begin

to chant the

sing the sacred syllable

mantram Om; begin Om.

to

152

HEART OF RAMA.

10
This
is

putting
the
flute.

the

breath

of

music
whole

into
life

flute.

Make your

body a
and

flute

Make your whole Empty it of selfishness

11

fill it

with divine breath.

Chant Om; and while doing

begin that search

it,

within the lake of

your mind.
snake with
heads,

Search out the poisonous

its

many

tongues.

These
of

tongues,

and

fangs

the

poisonous snake are the innumerable

wants, the worldly tendencies, and

the selfish propensities.

Crush them

one by one, trample them under your

feet, single

them

out,

overcome them^

Meditation.

153
singlag the

and destroy them while

sjllable

Om,
12

Feel yourself above the body and

its

environments,
its

above the mind

and

motives,
fear.

above thought

of

Buccess or

13
Feel yourself to be the all perva-

ding power

supreme, the sun of suns,

above causation, above

phenomena,

and one with

the
all bliss,

all

the

mighty worlds,

the free

Rama.

Chant

Om

14 and sing

Om

to

any

tune or tunes that naturally or spontaniously occur to you.

^v .''

1:54

HEART 09 RAMA.

15
For one
all

moment
;

cast over-board

desires

chant

Om

no attach-

ment, no repulsion, perfect poise, and

there your whole
sonified.

being
all

is

Light per-

Banish
Cast

worldly motives
exorcise

of

work.

off,

the

demons of desires. Make all your work sacred. Rid yourself of the
disease
of

attachment or

clinging.

Attachment
you from the

to one object detaches

All.

16
Purify the heart, sing the syllable

Om,

pick out

all

points of weakness

and eradicate them.

torious,

Come

out

vic-

having formed
..

a beautiful

character.

Meditation,

155

17

When

the dragon of
will
find

passion i
the objects

destroyed, you

of desire worshipping^

you just as the

wives of the dragon under the river

paid homage unto

Krishna after he

had

killed the snake.

18
Rise above the
realize that

body.

Feel and

you are the

;

Infinite, the

supreme

Salf

and how can you b

affected by passion or greed ?

19
Society, custom, convention, laws,
rules, regulations, criticisms,

and

re.

views can never touch your real Self

Feel that, throw
it off,

renouaca

ity

IS6

HEA^RT OF RAMi.

that you are not.

to

Give this meauiug

Om

and chaat

Om on
20

all

occasions

of fatigue.

Feel that you are

happiness, happiness,

all

happiness,

21 Every day and night

meditate

upon the truth that all the opinions and society of the world is simply your

own

idea and

that you

are the real

power whose breath or mere shadow

the whole world
is.

22
^v/With every morsel of
food that
to,

goes into your mouth, you have

contemplate
xaoriel ia

on the idea

that

this

a repreRentation of the out-

MEDlfAllON.
ei^e earth

i5t
incorporat-

aud here

am

ing into

me

the whole universe.

23
..Before
eyes
falling
to

asleep

when

the

begin

close every night or

firm

noon make

resolve in

your

mind

to find yonrself

an embodiment

of Vedantic
If

Truth on waking up.

24
that body which
leave
it

you

call

mine
itself,

is sick,
it,

aside, do not think of

feel

that

you are health

is

perfect

health

yours.

Feel that.
of ita

The body will become healthy own accord immediately.

25
Early
in

the

morning when yon'

firm
it,

chant Om, make

resolutions to live

and

strong^
it.

to practifle

In

15S

HEIRT OF

R4M'l.

every act you undertake, before begin-

ning to do

it,

be on your guard.

26
Inhale the air fully

through the

mouth and exhale

trils
;

it

through the nossee

this process should be practised

rigorously,

and you will

it

how

wonderfully

will cheer

you up.
tlie

27

Rama
breathe
will
fill

suggests to you

most

natural Pranayama. Breathe, breathe,

In

deep breathing the air

the lower part of the stomach

and

wfll also pass

through the entire

canal within.

This

way you

will be

at .9npe released of

depression,

and

your energies will be

advantage,,

put to the beat

VII.

REALIZATION

REALIZATION.
1

Realization frees you from outside

influences,
yourself.
It

makes you stand by

2
The only way
sins, to
is to

to

escapa from
all

all

stand above

temptations,

realize

the true Self.

3
You
will

never be able

to

with-

stand animal passions, unless you do

away with
glory
that
attracts you,

nil

this

splendour and
yon,

bewitches

that

160

EEAET OF RIKA.

When
above
all

you

realize that,

you stand

passions and at the

same

time are perfectly

of bliss;

free, perfectly full

is

and that

heaven.

5
Realization
achieved,
is

not a thing to be
to

you have not

vision,

do any

thing to gain God

you have

simply to undo what you have already

done

in

the

way

of

forming dark

cocoons of desires around you.

6
Assert your

Godhead,

fling into

ntter oblivion the little

self,

as

if

it

had never

existed.
it

When

the

little

bubbli bursts,

finds itself the ivhole

Realization-.

161

ocean.

Yon

are

the

Whole, the

Infinite, the All.

7
Shine in your pristine glory.
you,

For
is

perfect

One

there

no
;

duty, no action, nothing to be done

all

nature waits on you with

bated

breath.

8
If

human

or rather animal feelings

are

washed

out. Divine feelings begin

to overflow instead.

9
If

you want

to

realize

Vedanta,
all

realize it even in the

midst of

Sorts

of noise, even in the heat of all sorts

of

troubles.

In this \vorId

you can

162
never,

HEART OF RAMA.
never get yourself iu a state
will

where there

be no noise

or

no

botheration from without,

10
In fact the harder
the

circum-

stances, the more trying the environ-

ments,

the stronger

are

the

meu

who come
and

out of those circumstances.

all

So welcome

these outside troubles

anxieties.

Live Vedanta even in

these surroundings, and

when you

live

Vedant, you will see that the surround

ings and circumstances will succumb
to you, will yield to

you, they will

become subservient

to you;

you will

become their master,

Realization
11

163

Staud on -your

feefc

wliether you

are great or small, whether you

are

highly placed or very low, care not a

Btraw for

tliat,

12
Realize

your divinity, your Godat

head,
face,
self

Look

any thing

in

the

shrink not.

Look not
of

at

your
but
self

with the

eyes
self.

others

within your own

will

Your own

always

tell

you that you are the

greatest Self iu all the world.

13
Divinity!

respect your

eclf,

and

everybody

will respect you.

164

HEIRT OF ElMA.

14

When

you

rise to

fchat

height of

Divine love; when you rise to such a

degree that in your father, in your

mother, in everybody, you see nothing

but God; when you

see, in the wife

no

wife, but the beloved one, God;

then,
then,

indeed you do

become

God,

indeed are yon in the presence of God.

15
Rise above the body, burn up this
personality of yours, singe
it, it,

consume
In other

burn

it

up, then and then only will

fulfilled.

you see your desires

words,

"Deny

yourself."

Realization.

165

16
All the attractiveness you
this world
is

see in

nothing

else

but the

trae Divinity, the same which appears

to

you

in

the body

of

beloved

one, puts on a different dress in trees,

in

mountains and
is

hills.

Realize this,
rise

for this

how you can

to

above

all

worldly passions and desires.

is

This
use
use
of-

the

way

make

spiritual
to

worldly desires and

make

of

them

for their

own
17

sake.

Realize

jour divinity and every^

thing

is

done.

ir>fi

HIART OF RAMA.
18

Rama
Be
free.

says, live

on

your

own

account, not for the opinions of others.

Try

to please

the one Lord,

second, the

the Self, the

One without a

real husband, master,

your own inner

God.

You

will not in

any case be able

public,

to satisfy the man}', the

the

majority,
obligations

and
to

you

are

under
the

no

satisfy

hydra-

Leaded mob.

19
Set on
cast to the
fire

the

meum
all

and tuura;
fear

four

winds

and
let

hope;

eliminate

differentiation;

the head

be not

distinguished from

the

foot.

|{it'Ar,j/ATfON'.

ir>7

20
Keepirg the body
and
the
in active struggle

mind

in

rest
nin

and

love,

means salvation from

here in this
life-

and sorrow

21
Active realization of

Ahone-nient
life of

with the All allows uh a

ed reoklessnesg.

balanc-

22
Purity
of

heait
all

means

making
the

youi self fiee of

objects of

clinginga to

the

world.
it.

Renunciation,

BOibirg short of

Fuiity of heart

meani

that.

168

HEART OF RAMA,

23
Blessed are the pure in heart, for

they shall see God.

Gain this purity

and you see God.

24
You may
moment.
at the

gain

realization
of

this

Get rid

attachment and
off all

same time shake

hatred

and jealousy.

25

What is

jealousy,

what

is

hatred?

It is inverted attachment.

When we

hate somebody,

it is

because we are
else.

attached to something

26
Have
all

your attachments severed

object,

from every

and concentrate

Realizaiiox.
yourself on

169

one thing,

the one fact,

one truth, your divinity. Immediately

on the spot you gain realization.

27

Rama
part.

says, take

up your duty or
your
your
is

work with no

notice or desire on

Do your work, enjoy

work
is

work, because your work by

pleasure, because

itself

the

other

Dame

of realization.

28
Take
you have
to

your work because

do.

work
to

to

Work

leads you
to

realization.

Do not take

work on

any other ground.

29

Rama

says, ''Be not afraid;

come
ener-

out, rally all

your strengtli and

1^0
gies

BEARI OF RAMA.

and boldly take possession

I

of

your birthright;
afraid, tremble

am He."

Be not

not.

80

Why
fears and
in

depress your brains through

why

raise

up your energies
Represent
not the

supplications?
nature; crush

your
trnth,
at the
I

inner

come out
God."

boldly; cry fearlessly

top of your voice

"I

am

God,

am

That

is

j'our birthright.

31
All
desire
is

love,

and love
are.

is

God, and that God you above everything.

Realize

your oneness with that and you stand

Realizaa'iox,

171

82
those

The moments of realization are when all thoughts of worldly

worldly
property,

relations, worldly coDnections, worldly

ties,

worldly
all

desires, worldly

needs are

melted

into God,

into

Truth.

33
Thus
truth,
desires;
in

order

to

get the
rid

whole
worldly

you must get

of

you must

rise

above worldly

attachments and

hatred; you

must

bid farewell to all the ties

and bonds

enslaving and clinging; you must rise

above

all thii.

This

is

the price, and

unless you pay the

realize the Truth.

price

you cannot

172

HEART OF

EAlfA.

84
You cannot
enjoy the world, you
petty,

cannot enter into sordid,

low,

worldly, carnal, sensuous desires, and

at the

same time lay claim

to

Divine

Realization.

85
Everybody
Christ,
desires
to

become
but

everybody wants to realise

the

Truth,
if

become a prophet,

very few,
price.

any, are ready to pay the

36
Here
you
of
If
is

the jewellery shop,

and

for this jewel, this goal, this heaven,

will

have

to

pay at

the

cost

your head and your lower vou cannot pay the

price,

nature.

go away.

RiALIZATIO^f.

173

37
If

you cannot enjoy that perfect

is

consciousness, the sole reason

that

you do not pay the price; so pay the

price and

that

moment you

realize

that bliss.

38
Let the body become as
existed.
if it

never

39
Let your stand point be entirely
changed, look at every thing as
as

God,
the

Divinity.

Your
the

relation |to

world
of

should
to

become
world;

the relation

God

an

entire

change.

\7=^

HEART OF RiMi.

40
Be
aud
yourself,
realize

that

Kings
your

Presidents

are

simply

servants.

41
All the noble and
of
life

desirable

ends
the

are reached

only
it

when
into

intellect
of

and alon^ with

world

the whole
the

objective

melt

unknowable
It is
Infinity,

Beyond.

42
through realization of One's
conquering
all

sense

of

difference, feeling
all,

our oneness with

stars,

realizing

the
all

landscapes,
oivn,

rivers,

and

as

my
all,

and

through love owning

tions lose their

that

tempta-

power over

us.

Rkalization.

175

43
Let God wjik throuj^h you, and
there will be do more duty.

shine forth.

Let

Let God God show Himself.

Live

God.

Eat

God.

Driuk
take

God.

Breathe God. Realize theTruth, and

the other things
will

care

of

themselves.

44
The whole world
work with one who
with
tlio
is

bound

to

Coone

feels

himself

whole world.
the

45 You cannot enjoy

also realize Truth.

world and

46
Realization cannot be obtained at

one

jump.

Time

is

necessary.

It

176

HEART OF BAMA.
to

took millions of years

baild

this
of

body

up

to

its

present stage

evolution

47
According
can realize
being
is

to

Yedanta,
unless his

nobody
whole

God

converted into

Universal

Love; unless he looks upon the whole

Universe as his body,

48

child

can never reach youth

boyhood.

except he passes through

person^can never realise his unity

All, except

with God, the

when unity
throbs
in

with
every

the

whole

nation

fibre of his frame,

Realization.

177

49
If

you

find yourself led astray

by

the flesh and caught in the quagmire

of carnality, there
is

the occasion

to

assert

and

exert atrennously

your

giant will to secure and retain

consciousness.

God-

50

What
It
is

is

the

weakness within
of

the

dark pitch

ignorance

which
discard

makes you

look

upon
Get rid
itself

the
of
it,

body, the senses as you.

it,

and then power 51

you

become.

Be not astonished
your heart: "/ avi

or afraid of the

truth and speak from

the depth

of

God,'"

178

HEART OK RAMI.

52 Any Kai'ma Kauda,

little ego,

roatad

iathe
Final

even in the old Vedic days^

to

was not calculated

bring

Emancip.atioii.(Mukti).
-

.'J

iih-^-i

.J

-53
the

The path
realization,

to salvation,
is

way

to

apparent death, that

else,

and

nothing

crucifixion

and

nothing

else, thei'e is

no other way ta

inspiration.

54
Salvation
results

always
a

from

Gnana.

Nor

can
of

the

present-day
duty- ridden,

Karma

Kanda

hurrying civilised slave of selfishness

save him from sin and sorrow.

REALIZATION..

179

55
They say
salvation by acta
is

pre-

scribed in the Old

Testament, and

salvation by faith in the

New

Testa-

ment. But Heaven, the true state of

bliss, is

reached by

knowledge.

58
The saying "Through Christ we
realise
state,

God" means, that through

which
is

this

the

state

of feeling

the

Self

as

one

with

the

whole
that
into

world,

by

passing

through,

stage, the Christ stage, yoii

jump

the indestructible, ineffable Self.

-57,:

:.';.G-^aU

According: to Vedanfca the material

as

well

as

the

astral

-worlds: are

ISO
unreal.

KIAAT or RAMA.

You must
rest,

rise

above both,
happiness

because

true peace,

can be had only when the reality

the hard cash
realized.

is

behind the
58

scenes

The
tellect

refining of

creed or thinning
inis

of curtain

comes chiefly through

veil

and the lifting of the

effected

through

feeling.

59
Body-respect
is

the opposite pole

of virtue, shortest cut to perdition.

60 If man and woman

each other's downfall,

are

to

cause
the

why

did

same God, who wrote the

Bible, write

R1ALI2ATI0H.

181

such a Bible in the hearts of

seek

man

to

woman?
61

An
easily

unmarried
realise

as

man cannot so one who is, and

the right way,

leads family

life in

62
If

by marriage relation, you are

nearer
the

approaching
Love,
the

Universal

Universal

Light

which

permeates the world, then marriage

ties are

good
you

for

you

if

by marriage
approaching

relation,

are

not

nearer the Universal Love and Light,

oh, then they are poison to you, they

are sinful, then

curse to you.

marriage

ties

are a

182

IllKT OP KAMA.

63
Instead of the wife beiDg a wide
gapinpf door to
as
it

hell,

she should be,

were, the mirror through which

the husbaud should see God.

64

Tn this

life

the husband should be

the Christ of his wife, and the wife

the Christ of her husband, but as

is

it

going on, every

of

wife

is

the Judas

Iscariot

her husband, and

every
of

husband the Judas Isoariot

wife.

his

65
In true
realization

there

is

no

raeum and tuum, no trace

and
object.

of subject

RIALIZATIOIf.

183

66
Realization

means setting
your

to

the

new tune
you must

all

old songs.

The
but

old songs will remain the

set all of

same,

tbem

to

an entirely

new

tune.

67
Your
realization of God-conscioua-

ness, realization of Divinity, is not

a
a

thing to be accomplished,

is

not

thing to be achieved,
to be done,
it is

it is

not a thing

done already.

68
"When one
be
the
all,

realizes his

own

Self to

he

cannot

desire,
his.

but

simply enioyg everythins: as

18i

KEAKT dr RAMA.

79

He who

is

one with Brahma has

all his desires fulfilled.

No body

will

ever deceive him.

will ever

No

pain or trouble

come

to him.

70

A man
is

of liberation,

a free

man,
God-

one

who

lives in Divinity, in

head, in such a

way

that

body was

never born,

71

The frowns and

and suggestions

favours, criticisms
philo-

of the doctors,
fall flat

sophers and professors

upon a
no

man

of

God

Realization,

have

meaning

to him,

RIALIZA..TIOK.

IS5

72
Happy
is

he

who

is

drowned

ia

heavenly intoxication.

73

great soul

ia

he

whose broad

sympathies and the motherlike heart

embraces

in a

wide sweep, even the

sinners and the low.

74
Blessed
is

he who

is

dead drunk

in divine madness.

75
None compasseth
Its

joy

who

is

not wholly ceased

from

sin,

JS6

BEARt Of RAMA.
dwells uot self-controlled,
self-

Who
Lord

centred calm
of hiaiself
!

It is not gotten else.

76
Vedantic
realization
is

hard

to

achieve, because the vast majority of

people in Europe and America think

that they have to change themselves
into God,

and that they have

to create

the God-head in them,

VIII.

RAMA

RAMA.
1

Before

God

was,

am,

2
Before ever land was,
Before ever the sea,

Or the soft hair of the grass, Or the fair limbs of the tree, Or the fresh -colored fruit
of
I

my

branches,

was, and thy soul was in me.

3
To whom
shall
I

give thanks,

To whom shall I turn and look up When bliss absolute. When Light immeasurable
Is

manifest even in Me.

186

HIi.BT OF KIHA,

4
There
Reality
is
is

but one Reality and that

Myself.

OmI Oml!

Om!!!

5
I

am

the Truth,

I will

not suffer

suicide for the sake o having the form

(body) exalted.

6
All the universe
is

but

my

idea.

7 The universe
earth are
is

my

hody

air

and

my

dress and shoes.

My
my

cup

is

the
the

Hemisphere

of

Heavens.
wine.

And

sparkling light

RAMA.

^^^

9
The
ment
of

Qniverse,

being aa embodiSelf
is

my own

sweetness
I

incarnate.

What

shall

blame?
it

What
all I.

shall I criticise?

Joy',

is

10

The world
can say the
is free

my body and he who whole universe is my body

is

from transmigration.
11

Q.

Do you play
That

the

part

of

an

apostle or Prophet?

A. No,
I

is

below
so

my

dignity.

am God Itself and body is my vehicle.

are you.

The

IdO

HE4RT OF R4M4.

12
I desire nothing,
I

have no needs,

no

fear,

no expectation, no responsi-

bility.

13
I

do not waat to

produce any

convertg and ojather any followerfl, I

simply live the truth.

14

Not
like

to produce millions of followers

Buddha, Mohammed, Christ and

other prophets or incarnations but to

produce, evoke, or express
self in
is

every man,

Rama himwoman and child,

Trample over the

Rama's mission.

body; eat up this personality; grind,

RAMA.
digest,

191

and assimilate me; then and

thea alone you do justice to Rama,

15 Be you an Englishman, be you an

American, be you a
Buddhist,
or
a

Mohammedan,
self.

Hindu, or whatever

you may

be,

yau are Rama's

of self to

You

are the Self

him.

16
^[y system
it

is

not for promulgation,

"to live by'\

is to

serve

me

17
If

anybody orders me
I

to

give

my

philosophy in one word,

"Self-Reliance,"
Self."

would say,

the

'*knowledge of

192

SEAR! OF

riAM4,

18
*

The wide world

is

my home

and

to do grood

my

relgion,

19

The

essential

and

fundamental

doctrines of

my

religion can be put in

the words of Goethe:

" I
tell

you what's man's

supreme

vocation.

Before

me was
who

no world, 'Tis
creation.

my

'T was I

raised the sun from out

the sea.

The moon began her changeful course

with me,
.

UAitA.

193

20
I

am

simply the witness of

in

the

phenomena, never entan^^led

always above them.
All

them,

these

phenomena are simply

of

harmonic vibrations, the upward and

downward motion
raising

the wheel, tho

of the step,

and bringing down

21

Iq reality there
afraid
of.

is

nothing to be

All around, in all futiire, in all

is

distance, tliere
existent,

but one self supreme

is

and that
I

my own

Self.

Of whom shall

be afraid?

22
I

fret
I

not

when
it

fever would pay

as a

visit.

receive

friend and

194
spiritual

HBAST Of RAMA.
truths
flash

which could

never otherwise be disclosed.

23
Rage wild and surge and storm, ocean of Ecstasy! and level you

down the Earth and Heavens. Drown

deep

and

shatter

and
!

scatter

all

thoughts and care.

to

what have

do with these?

24
Away,
ye
thoughts,

ye desires

which concern the transient, evanescent fame or

riches
of
this

world.

Whatever be the
it

state of this body,

concerns

Me

not; all bodies are mine.

25
I

am

determined to thunder out in

your bosom

my

Godhead, your God-

RAMA
head, and proclaim
it

19ft

throngh every

deed and movement.

26
I
is

your own hearts.

am Emperor Rama, whoso throne When I preached

Vedas, when
I tauofht at

in the

KaruI

kshetra, Jerusalem and Mecca,

was
Asi)

misunderstood. I raise

my

voice again.

My voice is

your

voice, (Tat

T wam

"Thoa Art That." Thou art all thou seest. No power can prevent it, no
kings, devils, or gods can withstand
it.

Inevitable

is

Truth's order. Faint not,

My

head

is

your head, cut

it

if

you

plea-e

but a t^l0u^^and others will grow

in its place.

196

HEIST Of

KiSlk.

27
Beating in

thy breast, seeing in

in

thy

eyes,

throbbing

thy pulse,

smiling in the flowers, laughing in the

lightning,
silent

roaring in the rivers, and

the

in

mountains

is

Rama.

28
Fling
aside

Brahmanhood, burn
and honours, Rama

up Swamiship, throw overboard the

alienating
is

titles

one with you, darling!

be,

Whoever
sinner,

you
poor,

learned or ignorant, rich or

or

man
is

woman,

saint or

Christ or

Judas,

Krishna or Gopi,
self.

Rama

your own

29
Christians, Hindus,
Parsis, Arya-

Samajists,

Siklif?,

Mohammedans, and

fvAilA.

197

all

those

whose muscles, bouea and

brain are

made by

eatinj^

the grain

and

salt of

my

beloved Islita Devi, the

Bharat Bhunii, are

my

brothera, nay
I

my
I

very

self.
all.

Tell
I

them

am

theirs.
I

embrace

exclude none.

am

love,

Love
all

like light robes

everything
of
light.

and

with
verily,

splendours
I

\'erily,

am
love.

nothing
I

but

flood

of

glory

of

love all

equally.

30
Himalayan snows, your Master
orders you to keep fast to your purity

and faithfnlness

to

Truth

(Light).

Never shall ye send waters impregnaleil wifli

dualism

(o Iho

pl;iii;.s

i^
am
is

SUIT

Of RA1I1

81
I

the lowest; I

am

the highest.

There

no lowest, no highest with

fall,

Me.
I

Wherever human eyes

In
Jesus
I
I

there

am.

appeared.

In

Mohammad
and the
nious,

revealed myself.
in the world I

The
am,

most famous people

most disreputable, ignomi-

the most fallen I am, I

am

the

All, the All,

82
Oh, how beautiful
I flutter in

am

I shine

in the lightning; I roar in the thunder;

leaves; 1 hiss in

winds

roll in

the surging seas.

I

The friends

am; the foes

am.

RAMA.

199

88
Oh, what wonder
that
it is

of

wonders

one infinite power that shows

the apparent

itself in all bodies, in all

personalities,
figures.

in
it is

all

the
I,

apparent
the
I,

Oh,

the
is

the

Infinite
itself in

One

that

manifesting
the greatest

the bodies of

orators, in the bodies of the greatest

men,

in

the

bodies

of

the

most
joy!

wretched creaturesi

Oh, wliat

lam the
body,

Infinite

One and not

this

84
There
is

not a diamond,

there

is

not a sun or star

which shines, but

to

me

is

due

its lustre.

To me

is

due the

fflory of all

the

heavenly bodies.

To

200

HEAH'i or RAMA.

me
all

is

due

all

the attractive

nature,

the charms of the things desired,

35
It

would be beneath
on
glory

would be degrading
to

my my

dignity,

it

part, first, to

lend

and charm

these

objects,

and then go about

seeking

them, to go begging at the door of

worldly riches, to go begging at the
door of flesh and animal desires to
receive
pleasures,
dignity.

happiness.
I I

It

is

below

my

can never stoop

can

to that

level,

Xo

never go

begging at their doors,

36

Giave
Death

^here where

is is

thy vitory

'

fhy

stinr ?

RAMA.

201

37
I Hill

the

^loiiarch

of
all

Tuonarchs.

It is I that
ill

appear as

the kings

this

world,

88
la

me does the whole woild live, move and have its being.
it is

Everywhere

my

will that is

being done,

39
The bodies
I

are numerous, soul

is

is

one,

That soul supreme

none but

I,

am

the

worker, witness, judge,

The snarling critic, apphuider.

Free, free
is

every one to

me

No

bondage,

limit, fault I see.

202

HEART Of
Free, free

KAMA..

God, God

am I and others free, am and you and he.

or fear,

No debt, no duty, fraud I am the One, the Now,

the Here.

40
me
Where is the sword that can kill ? Where is the weapon that can wound me ? Where is the calamity that can mar my cheerfulness ? Where
is

the

sorrow that can tamper with

happiness
r

my

Everlasting,
for

the
ever,

same yesterday, today, and

pure, and holy of holies, the Master

of the Universe, that I am, that I

am,

41
I

cannot
death.

die,

though for

ever

KAMA.

203
frO in the

Weave back and

of me':'
I

warp
births

was never born, yet

of breath.

my

Are as many as waves

sleepless se.

on

the

42 No
sin,

no grief, no pain,

Safe in

my happy

self.

My
My

fears are fled,

my

doubts are
slain.

day

of

triumph come,

48
IMy self to

me my kingdom

is

Such perfect joy therein

I find.

No

worldly wave

my mind

can
toss,

HEART OF

EAMA..

To me no
I fear

gain, to
foe, I

me uo
I fear

loss.

no

scorn no friend

dread no death,

no end,

44
Oh, thief
I

Oh, slanderer, Robber

dear
I!

Come, welcome, quick

Oh, don't

you
Myself
Yes.
if
is

fear.

thine, thine

is

mine.
please

you,

never mind,

take away these

Things yoa think are mine.

Yes,
if

you think

it fit,

Kill this

body

at one blow, cr slay

it,

bit

by

bit.

Take

off

the body, and

what you

may

flAMA,

^05

Be

off

with

li

niie

aud

fame.
!

Away
Take
Yet,
off,
if

away.

you

look,

jusfc

turning
round,

Tis I aloue,

am 45

safe
!

and sound.

Good day

Oh, dear

Good day.

Translation from Urdu.

(Rama's last addrkss to death)

*'0
if

Death! Take away this body,

please.
I

you

care

not,
I

have
the

enough
those

of bodies to use,

can \vear

divine
of

silver

threads,
I

beams

moon, and
minstrel,

live.

can roam

as divine

putting on the

guise of hilly streams

brooks,
I

and mountain
in

can

dance

the waves

206
of sea,
I

IIAKT Of

RillA.

walks and

am the breeze that proudly I am the wind inebriated.

shapes
are
T

My

all

these

wander-

ing forms of change.

came down
the

from yonder

hills,

raised

dead,

awakened
the
fair

the
faces
of

sleeping,
of

unveiled

some and
few

wiped

the

tears

weeping ones.

The Bulbul
both
I

(nightingale) and the rose

I

saw and
this, I
off

comforted them.
touched

touched

that, I doff
I

my

hat and
I go,

am. Here

go and

there

none can find me. I keep

nothing with me,"

IX.

DRIZZLING.

DRIZZLING.
1

Depend not on
gregations, it
is

associations or con-

the business of each and

every one to be strong within himself,

2
Never do a thing with the object
of
c.tu

pleasing others.

He

is

brave who
ef

say

No.

Your

strengfth

cliaracter

and bravery are manifested

by your capacity of saying No.

3
Desire
is

a disease;

it

keaps you iu

a state of suspense.

4
Raraa brings
tion
to

your special atten:

two important points

1.

Denial of

little self.

2.

Positive assertion of Real Self.

208

ITIHT Of Bii.

5
The Secret
of perfect
lies in

health and

vigorous activity

keeping your
cheerful,

mind always buoyant and

borne down by any
anxiety.
fear,

never worried, never hurried,

never

thought or

6
Is it not laziness to

keep flounder-

ing in the quagmire of conventionality

and

let

oneself

flow

down

the

current of custom and fashion,

and

sink like a dead

of appearances

weight in the well

in the

and be caught

pond

of

possession

and spend the

time, ^ hich should be God's, in

making

gold and eall

it

"doing good."?

DHIZZLIKG.

209

When

viewed from the standpoint

of God-self, the

whole world becoraea

an expression

an effusion
of joy,

of

beauty,

outpouring of

bliss.

8
Let any body
believe in
real,
i, e., fih

in his

heart of heart

any thing whatsoever as

object of trust, and inevit-

ably he must be forsaken or betrayed

by that object.
stern than the

This

is

a law more

Law

of Gravitation,

9
Blessed are those

who do

not read

newspapers, for they shall see Nature

and through Nature, God,

2l0

HEART OF KAMA.

10

Woe

unto you when

yoii, for

all

men
did

shall

epeak well of

so

their

fathers to the false prophets.

11

Life

is

hut the fluttering of the

eagle's wings,

encaged in this body,

12

When
sion,

you

feel in a state of
is

depresgive

Rama's advice
laziness,

to

up

your

threw aside your book,

walk out
13
in

be on your

feet,

the open

air and walk rapidly.

The friendships where hearts do

not unite (combine) prove worse than

detonating mixtures, resulting in loud

disruption.

DRIZZLING.

211

14
If

jou know anything unworthy

it;

of a friend, foif^et

if

you know anythe

person,

thing
tell
it,

pleasant

about

15

God
nor
is

is

no

respecter of persons,

fortune geographical.

16

The taking

in of

knowledge which
practice,
is

we cannot
spiritual

give

out in

constipaticn,

or

mental

dyspepsia.

17

True education means learning

look
at

to

things

through the eyes of

God,

212

HEART OF RAMi.

18
Criticism
of
is

the

pruning

process
to

Providence,
beautiful,

helping ua

grow

more

19

Remember

it

always that when

sending out thoughts of jealousy and

envy, of criticism, of fault fiadiDg, or

thoughts smacking of jealousy and

hatred,

you are courting the very

yourself.

game thoughts
brother's
eye,

Whenever
in

you are discovering the mote

your

you are

putting the

beam
.

in

your own eye.

20

When

visited

by the

scissors of
is

criticism, just retrospect

what

pass-

ing within you.

DiaZZLLNG,

213

21

The
wish
out.
to

best

ciiricisra

is

to

make

people feel

from within

what you

make them

realize frcui with-

22
Observing
in

in

friend tiny flaws

particular

line,

oh
to

what a
sweep oft
!

trong

tendency have we

all

regard for his good traits

23
The energy we waste
others
is

in

judging
to

just what

is

needed
ideals.

make

ns live up to

our own
24f

If

your reasoning does not slavish-

ly glorify the freaks

and fancies and

are you.

ayings of the dead,

damned

2!4
eyerjbody
yon.

HEAP.T OF RAMA.
Trill

turn

right

against

25
The

moment we

stand

up

as

reformera of the

world,

we become

deformers of the world,

26
The habit
of looking

at

ourselves
is

through the eyes

of

others

called

Tanitj, self-aggrandisement.

27
People

have

lost

their real

self

under the weight

of rules

and orders,
be merest

and fancy themselves

to

names and forms

28 Wander not ontside your Keep your own centre.

self.

DRIZZLING.

215

29
Do
Place

not place your centre out>Ide

this

yonrfielf;
al!

will

make you
in

fall.

your confidence

yourself,

remain

in

your centre, nothing will

shake you.

30
Truth crushed
to earth

shall rise

again.

The

eternal years of

God

are hers.

81
Christ spoke
those words
to but

eleven,

but

were stored up by the

tocbiy

atmosphere, were o:athered up by the

skies,

and are

being read by

millions of people.

216

HEAia OF R^MA

32
Evil

thoughts,

worldlj

desires,

are thiugs conceroiDg

the false body

and the

false

mind, and are things of

the darkness.

33
Worldly wisdom
ignorance.
is

only excuse of

34
The
child
is

father to

the father.

35
There
than your
is

no master more masterly

experience.

own

36
A
poet
is

inspired
little

when he
self
of
*'

is

above the idea of

or ego,
I

when he has no thought

writing poetry."

am

DKIZZLINli.

217

37
Live
in

God,

all is

lif^bt
all

make
be

others live in God,

well.

and

shall

Believe this truth, you will be

;

saved

rebel agaiuit

it,

you

will be

troubled.

38
Life and Death

are

like

inhaling

and

exhaiinn;.

39
When Huxlty
Huxley and
then
is
is
is

not the historian's

All,

the

as

it

were,

he the Scientist Huxley.

49
Everything
world should

you
be
a

meet

in

thiz

stepping stone

^18

HEART OF RAMA.

instead of a stumbling block. Convert

your stumbling block into a stepping

stone,

41

He who
to

suffers willing Crucifixion,

is

him the world Eden. To all else,

Garden

of

it is

a loaradise

lout.

42
Man
ing
is

talked of just

as

they
fallit.

speak of corn and wheat, prices

and

rising.

Rise

above

Nothing can

set a price on you.

43
*'

Heart"

is

the entrance

to

the
\s

.Tubilee Hall of Inspiration;

"Head"

the exit,

44
Shake
!

shake
I

olf

Delusion,
I

Wake wake
Liberty
!

up
::

Be

free.
III

Liberty

Liberty

Cm
45

:!i

WANTED.
Rfcformers,

Not But

of others

of themselves.

Who

have won Not University

distinctions,

Age

But victory over the local self. the youth of Divine joy.
: :

Salary

Godhead.

Apply sharp

With DO begging

solicitations

220

HEART Of

RIMJL.

But commanding decision To the Director of the Universe, Your Own Self.

OM!
When
to a state

OM!I

OM!!!

46
a thinker, philosopher, poet,
scientist, or

worker attunes himself

abstraction and rises to
to

of

the heights of resignation

such a
is

degree that no irace of personality

left in

him, and Vedant

is

practically

realized, then

and then only does God,

the blaster Musician, take up in his

own hands,
of his

the organ or instrument

body and mind, and send forth

vibrations,

grand
exquisite

sweet

notes,

symphonies out

of him.

T)RT7.7.LINO.

221

47
Peace immortal
falls as

rain-drops,

Nectar

is

pouring in musical rain;

Drizzle
I!

Drizzle!

Diizzle!'.!

^ly clouds of glory, they

march

so

gaily!

The worlds

as

diamonds drop from

them
Drizzle
|

Drizzle

I!

Drizzle

!I!

My

balmy breath, the breeze

of

Law,
Blows beautiful
!

beautiful

Some
And

objects swing and

sway

like

twigs
others
like

the

dewdiops
fall;

222
Drizzle

HEAKT OF RAMA,
I

Diizzle

II

Diizzk

III

Mj
An

graceful Light, a sea of ^bite^

ocean of milk,

it

undulates.

It ripples, softly, softly, softly;

And
I

then

it

beats out \\orlds of

spray.

shower forth the

I

stars as spray.

Drizzle

Diizzle

II

Diizzle

III

48
Are you afraid
Of God
? ? ?

Afraid of what?
;

Non-sense

Of man

Cowardice
?

Of the elements

Dare them
Thyself
;

Of yourself
Say,
1

Know

am

God.

datalogue

THE RAMA TIRTHA

PUBLICATION LEAGUE
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>l

33

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100
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25 20
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Woods

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realization.

OR

The complete works of Swami Bama (In Engflish) Four Volumes, cloth bound, Demi
ctave with fine portraits. Price R3. 2 per volume. Postage extra.

The
all

first

three volumes-contain
writing^s
full

the

Rama

Knglish and the

lectures, delivered elsewhere.

of Swami text of all hia in America and

philosophy of The sublime Vedanta is expressed in easy language and simple style, and its knotty problems are rendered clear by practical examples of every day
occurrence,

such that even a novice can grasp the higher truths, and profit by the teachings. None can read any of the volumes but find hia Boul uplifted and soaring: high in an atmosphore of splrihiality pnro an^

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The iourth volume cocsi^is of many a gems, reproduced from

eleven valueable note books of The contents of each volume

the

Rama,

are as follows:

Volume I (Third Edition) Pagres

more than 500 with preface by Mr. Puran Singh F C. S. and an introduction by Mr. C. F. Andrews,
COITINTS.
1.

Happinees within,

2.

Expan-

sion of Self. 3 The Infinite in the Finite. 4 Th Sun of Life on the wall of mind. 5. The Real Self. Sin Ita relation to the Atma or 6.
;

Prognosis and dingnosis of Success The Secret 9. (delivered in Tokio.) of Success (dleivered in San Fran10 The nature of Inspiracisco ) n. The way to the fulfilment tion,

Real

Self. 7.
8.

of Sin.

The Secret

of all
ilosep.
15.

deeirts.
14f.

12. 13.

power that wins.

The Spiritaal The Rod of

life

Law

of

Eternal

Informal How to make your IS, Talks." homes happy. 19. Married life and Vedantic Idta af Realisation, 20. eatiog Meat.
17.

Balanced mind. Misery to God within.

16.

Out

of

Volume II (Third Edition), pages 500 with a life sketch of Swarai Rama Tiitha by Mr. Puran Singh F. 0. S.
nearly

Contents.
of Truth. 2. The Goal of Religion. 3. True Spirituality 4. The and the Psychic powers.
1.

The Path

Law of character. 5. The Kingdom of Heaven. 6. The Sacred Syllable Om. 7. God within. 8, Replies 9. The way to to cla^s que.'stiona.
Spiritual
Renliscation of Self. 10. Informal talks on Self Realisation. 11, Informal talks (continued). 12. Qaea-

tions

cular

and answers. 13. Is a partiSociety needed? 14. The Brotherhood of man. 15. Religion, Criticism and Universal Love. 16.
17.

The

talks. Nos.

Spirit of Yajna. 18. Forest 112. 19, Letters from

the Himalayas,

Volume

III.

(Second Edition) pages

Contents,

more than 500.

Idealism and Realiim recon2. Replies to some questions on Vedauta. 3, Maya or the when and the why of the world. 4. Hypnotism and Yedanta, 5, Man, the master of his own dettiny. 6, After death or all Religions reconciled. 7, Replies to class questions. 8, Informal talks. Reincarnation and 9. family ties. 10, Realism and
1.

ciled.

Idenlism.
all
ligfht.

11.

Vedanta.

12.

lam
omt.

13.

Be net centre

14.

Aids to Realisation or

Prana-

yam.
No.
Ill
II.

15.
18.

Sjham.
17.

16.

Vedanta and
No.
of

Socialism.
19.

lliuts to Realisation
lleali.sation

Hinta to Fragments.
21.

20.

The Problera

of Sin.

The present needs

India. 22. National Dharraa. 23. The Problem of India. 2i. The Fature
of India 25. The tuali.sm of India. 26

Ancient Spiri-

The
to

civilised

worlds'
27.

Spiritual
to

debt

India.

An Appeal

half of India. 28 about India. 29- Indian Womanhood. 30. About Wifehood. 31. Instructive Letters (60 pages,)

Americans on beFacts and flgares

Volume

IV,

(Second

Edition)

nearly 500 pages containing the selecof tions from eleven note-books Swarai Rama, is in press and will be out early in 1923. Price Rs. 2
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Mathematics

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importance
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and the way to excel in Photo and Life sketch

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Swami ji, annexed

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self.) {\)

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^5T?cr (

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on the wall of mind).

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(i()

S^T^^IK^
( \s )

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ri^T.

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cTt^. (y)
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51^^^.

^fJ^-^t.

w^iT^

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(vs)

pre-

Bent Deeds of Icdia).

f^m-

WJ

(Himalaya),

{u)

^w^

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Ko

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'^ifer^f (Indian
(
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hood

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^^RJ W^ T%T?T ( Prognosis & Diagnosis of Sin ). ( y ) 5f^

VT&.
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^^cTcq duction by

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j^^r^

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n5^r ^rnr? - kit;-

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