Silent Soil

Author(s): Vidyasagar Acharya
Publisher: Bhagwan Rishabhdev Granthmala
Catalog link: https://jainqq.org/explore/007030/1

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Silent Soil mUka mATI 902 57017 Acharya Vidyasagar

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Silent Soil An incomparable work giving new dimension to the poetical exercise incorporating the essence of religion, philosophy and spiritualism in the modern language and the beautiful mode of free verse. This is the miracle of the poetical brilliance of Acharya Shri Vidyasagarji that he made an innocent, down-trodden and miserable a thing like the soil the object of the epic and gave voice to its silent pain and wish for liberation. The craftsman potter realising the permanent and promising existence of the soil gave it the benefit of caste of clean softness by powdering and sieving it and thus removing the hybrid stones. Then putting on the disc, heating in the kiln he has taken it to such a stage where becoming an auspicious pitcher of worship it obtains the meaning fulness of life. This epic is an allegory of the progressing stages of a bound soul on the journey of liberation. The beauty of figures of speech, story like pleasantness, dramatic mode of living and penetrating dialogue of the characters taken as lifeless and the establishment of the spiritual sense piercing the layers of the words-this all has merged in this work where we get a new vision to understand our own and mankind's future and a new insight to ponder over/assimilate the read and the heard. Present here is an English translation of the unique work of modern Hindi poetical literature.

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SILENT SOIL (Muka Mati)

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SILENT SOIL (Muka Mati) Author Acharya Vidyasagar Bhagwan Rishabhdev Granthmala Shri Digambar Jain Atishaya Kshetra Mandir Sanghiji, Sanganer JAIPUR (Raj.)

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SILENT SOIL First Edition (English): 1,100 copies (27th November, 2005, Jaipur) Written by ACHARYA SHRI VIDYASAGARJI MAHARAJ All rights are reserved Translated by GYAN CHAND BILTIWALA Biltiwala House, Behind Rajasthan School of Arts Kishanpole Bazar, Jaipur-302 003 (Raj.) Phone: 0141-2313970 Published by BHAGWAN RISHABHDEV GRANTHMALA Shri Digambar Jain Atishaya Kshetra Mandir Sanghiji, Sanganer JAIPUR (Raj.) Phone: 0141-2730390 Fax: 0141-2731952 Website: www.jaininfo.org ISBN 81-7772-011-2 Price: 150/- (Contribution for Reprinting of Next Edition) Printed at JAIPUR PRINTERS P. LTD. M. I. Road, Jaipur-1 Tel. 2373822

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Silent Soil

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Prelusive The creation of the epic Mukamati (Silent Soil) has been done in free verse. It is a unique work giving new dimension to poetry in the beauitful free verse style. It is a miracle of the poetical genius of the peak saint Acharya Vidya Sagar ji Maharaj that he has illustrated through the transformation journey of the soil as a pitcher enduring many hardships, the process of becoming accomplished Hira (diamond) of the Rahi (traveller, spiritual endeavourer). According to the saint poet it is not bad to get eliminated, to be beaten. When the drop gets eliminated it becomes the ocean, when the soil is beaten it becomes the pitcher. The great poet has shown the world the path of eternal bliss by putting his experiences of life through the medium of poetry: This is the significance of the company of saints that the end of samsara becomes visible, the person may or may not become saint, restraint at once there is no rule in that, but he does become a man of contentment. Pt. Gyan Chand Biltiwala has translated such interesting and beneficial an epic Mukamati in easy, impressive free verse style and language. Pt. Gyan Chand Biltiwala ia a well known scholar. He has read his research papers on Jain philosphy and religion in many seminars. His way of life, simplicity and daily shastra svadhyaya (study of scriptures) at Three

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digambar Jain temple Sanghiji, near Mahavir park, Jaipur-03 is inspiring to us all. Living a householder life, he passes his time in reading and understanding scriptures and in other religious practices. We expect that he will further do the service of Jina-vani and obtain the blessings of Gururajas. I myself and the executive committee of Bhagwan Rishabh Dev Granthmala, Sanganer express hearty gratitude for this industrious, scholarly translation work of Shri Biltiwala. Without him this publication would have been very difficult for us. The executive Committee of the Digambar Jain Atishaya Kshetra Mandir Sanghiji, Sanganer, too, expresses its hearty gratitude. We express our thanks to Smt.Sushila Devi Biltiwala and her daughter and sons Dr. Raj Kumari Jain, Dr. Rajkumar Chhabra, Jinendra Kumar CFA, CAIIB, Tej Kumar (CA, CS) Enginner Navin Kumar, Harish Jain for bearing the full printing cost of the work 'Silent Soil.' Nirmal Kasliwal, Honorary Seceratary, Shri Dig. Jain Atishaya Kshetra Mandir Sanghi ji, Sanganer, Jaipur (Rajasthan) . Four

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Preface Many years ago Shri Shanti Lal Gangwal, Arihant, F-23 Mangal Marg, Bapu Nagar, Jaipur inspired me to translate the epic Mukamati of Acharya Shri Vidyasagarji Maharaj in English.I am very much obliged to him for this inspiration. It is such an epic reading which one feels very enlightened and never gets tired reading it again and again. During the whole course of translation and publication of the work, indeed, I never felt it tiresome going through it again and again. It was, rather, a new joy every time I read it. The beauty of the work- its spiritual significance, the arduous journey of the soil in taking the pitcher shape, the modern problem of terrorism, result of the capitalist greed and sensual over-gratification, and other important features introduced in the Prastavana by Shri Laxmi chand jain of Bhartiya Gyanpeeth nicely, I need not repeat them. I want to draw the attention of the reader to the friendship relation between the upadana (material cause) and the nimitta (efficient cause) as Acharya Shri has pointed out in 'Mental wave'. The help of the potter, disc, stick etc., to the soil is necessary in getting the shape of the pitcher capable to hold water and be used in the consecration of the feet of saints, in quenching the thirst of the thirsty ones. The soil without the help of these nimittas could not get moulded in the form of the pitcher by itself. Acharya Shri admits that definitely it is the upadana that gets moulded into the desired shape and not the Five

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nimittas, whether they are active or passive. This necessary relation of upadana and nimitta makes the collective presence of six dravyas (substances) a universe. In its absence it will be merely a meaningless jumble of unrelated entities. The upadana's ability to get transformed in the definite shape is basic. In its abserise the nimitta is in itself helpless. This the potter in the epic shows us by seiving the soil and remove out the stone pieces. The stones pieces are hybroid and can not be given the pitcher shape. This has been apparently a talk of the nonconscious material world. Soil is an uncounscious being. How does it apply to man, a conscious being ? Putting the clay lump on the disc, giving it the pitcher shape, heating it in the Kiln etc., will definitely turn it into a pitcher in the absence of adverse conditions like the falling of rains, hailstones etc. But in case of man, over and above all the external phenomena, his interest , faith, mental absorpton is a 'must'. In its absence one may return empty handed as did Marici from the Samavasarana of Lord Rishabh Dev. And, in the presence of interest, mental absorption the same Jiva in the paryaya of lion got enlightened by the preachings of carana munis and left hunting, meet eating and took fast unto death. The answer to the above question of applicabilty of the relation of upadana and nimitta causes to man gives this story of Marichi. As Marichi he was over mixed with hybrid element of dense Mithyatva (false faith) so he did not tread the right path. As Lion, he had got much rid of it and become 'soil' proper for the preaching of munis. Six

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In the case of man, it is his internal world, his faith, interest etc., which make him 'soil' or 'stone'. And, infact, it is his internal world of conscious attributes which is to be transformed from the present dwarf state to the colossus of the omniscient state. As 'soil' proper he has to reach the feet of true Deva , Shastra and Guru, instal them on the simhasana of his heart, listen to their preachings there and get absorbed in his pure soul as they themselves are absorbed. The absorption in sva (self) is the summum bonum, which the moneyed eyes can not see, one concerned with inanimate things (jada) like pitcher, clothes etc. and does not welcome, worship the conscious can not apprehend (pg. 192). Acharya Shri emphaticalhy lays stress on the discrimination between the self and the non-self, when asked by the people to give them a sutra that they may recognise their Being: Whatever is being seen outside that...............am ....... not and that is not mine too. These eyes cannot see me, T have the power to see, I was.... is ..... and will be its creator. I was.... is ..... and will be the seer of all. Whatever is being seen outside that.... ..... am.... not." (pg 347) Again, it is fascinating to note how he resolves the confusing opposition between niyati (destiny) and purusartha (effort). 'Ni' means nija (one self) Seven

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'yati' means yatana, steadiness, to get absorbed in oneself is 'niyati, certainly that is yati (rest), 'artha means worth achieving purpose, forgetting everything except the soul is the right purusartha' (page 351) Thus, in man's case the journey to the destination of liberation of the soul is admittedly in a major part internal, yet, all the stages the soil crossed in becoming a pitcher, allegorically, are true in his case too. He will also have to pass through those stages. He will have to seive himself, leave the company of unrestrained people, leave unrestrained modes of life as nonvegeterian diet, eating at night, and vomit mithyatva (false faith), sensual inclinations etc., the hybrid elements; and then, purify himself in the heat of penance, meditation heartly, caring not for the troubles in the beginning remembering the words of the pitcher'the burning of faults in oneself and others the saints have taken as the highest religion'(pg-277). He must welcome with joyful heart the auspicious darasana of the true Deva and Guru, as the soil did of the craftsman when he came to the bank of the river to take it up (pg. 25-26), and become their devout follower. The words of scriptures, of gurus are in the begining important as help for the aspirant though they are perishable (pg 143), imperishable for himself is his own soul only. Acharya Shri admits the compassion, vatsalya of the elder desciple towards the younger one as things of the dualist world (pg- 159-60). Beyond them is the santa rasa (sentiment of peace), which Eight

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turns the self controlled wise one into 'Om' (pg-160). This absorption in the supreme self is the aim of all ascetic practices, understanding which the silent soil says in the end of the epic 'bravo'! In the end I express my hearty gratitude to Shri Nirmal ji Kasliwal, Rishabh jiJain and other members of the Rishabh Deva Granthmala commiltee and executive committee of the Dig. Jain Atishaya Kshetra Mandir Sanghiji, Sanganer, Jaipur for publishing the epic Silent Soil. I offer my heart felt thanks to Dr. Kamal Chand Sogani, convener, Jain Vidya Samsthan, Dig. Jain Atishaya Kshetra Shri Mahavir ji, Bhattaraka ji ki Nasiya, Narayana Singh Circle, Jaipur for the help he gave me as and when I needed. For the good and in time printing of the work I express my thanks to M/s Jaipur Printers, M.J. Road, Jaipur and Vardhman Computers, Opp. Mahavir Park, Maniharon Ka Rasta, Jaipur-3. Texpress my deep gratitude to Shri Ganesh ji Rana & Rajendra Kumar ji Godha of 'Samachar Jagat' daily for releasing the work in the presence of Aryika Ratna Poornamati Mataji and other Sadhvis, before the devout gathering on 27th November, 2005, the last day of Kalpdruma Vidhan in front of Rambagh Palace, Jaipur. In the end, I bow reverently in the auspicious feet of Acharya Shri Vidya Sagar ji Maharaj with the wish to get rid of the hybrid element and be able to tread the path of purification. Gyan Chand Biltiwala Behind Raj. School of Arts, Kishanpole Bazar, Jaipur Nine

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PRASTAVANA (EULOGY) The creation of Silent Soil epic is an achievement worth mentioning. The first thing is to imagine making the poor, downtrodden and insignificant a thing like soil, the subject matter of the epic is queer. The second thing is seeing peak grandness in the insignificance of soil to put its stages of purification allegorically in the form of the auspicious journey of salvation is to take the poetry to inseparability with spiritualism. Therefore, the work 'Silent-soil' of Acharyashri Vidhya Sagar is not merely a poet's work, it is a song of the soul of a philosopher-saint who is a living model of Sadhana, the Sadhana which upholds Loka mangala (universal good) putting steps carefully on the stages of selfpurification. This saint wants to resound in everyone's heart the earned life-philosophy from penance having absorbed in experience. The union of clear voice and meaningful transmission which erupts in his sermons, mixing in that the flow of free verse and internal rhythm of poetical experience, Acharyashri has given it the form of poetry. It will not be irrelevant to raise the question that the 'Silent-soil' should be taken as an epic or a long episodic poem or a poem only. It is not possible to set it in the frame of the traditional definition of epic; but, if we ponder over the 500 pages it contains Ten

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divided in four parts, then from the point of view of its volume it touches the epic's boundary. Opening the first page the natural scene gets voiced like an epic: In the limitless void blueness is spread and here below total silence prevails. *** The sleep of the Sun has broken indeed but he is still lying changing sides in his mother's smooth lap -- Sweet slight smile pervades on the lips of the east -- (Page 1) In this very context lily, small lotus, moon, stars, fragrant air, river bank -- and the soil of the river bank before the Mother earth opens her heart! (Page 4) Coming to this point the whole natural scene gets centered on a philosophical question: When will this paryaya (mode of life) end? Tell me Mother! Strike some remedy, Mother! Take away the calamity yourself, Mother! And listen/don't delay give position, give path give provision for the path also, Mother! (Page 5) In the preceding 20-30 lines the pain/anguish of the soil has got expressed so acutely and touching that the compassion becomes concrete. The dialogue Eleven

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between the mother and the daughter moment to moment suddenly takes a new turn like the current of a river and the philosophical thinking gets voiced. Every fact gets its meaningfulness in the idea of tattva-darsana (realization of supreme truth). The highest speciality of the 'Silent-soil is that in this process life-philosophy goes on being defined. The second thing is that this philosophy does not seem posed, it gets uncovered by the context and circumstance. Aspects other than the natural environment required in an epic have got incorporated in the creation of 'Silent-soil'. If we ponder in this context, then the question rises who is the hero and who the heroine of the 'Silent-soil'? It is a very interesting question because its answer is possible by the Anekanta (many sided) view. The soil is the heroine, the potter may be taken as the hero; but this view does not fit in the worldly meaning. Here if the romance is, it is of the spiritual type. How much the soil waited for the potter for the ages that he would release the auspicious idol of the pitcher from its imperceptible existence. The meaningfulness of the auspicious pitcher is in the washing of the feet of the Guru (preceptor) who is the basis of faith of the devotee Seth, the character of the poem. 'Oh compassionate Guru-raja! Your feet are our shelter, you are a ship take us across to the coast of the ocean of transmigration!' (Page 326) Twelve

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The hero of the poem is this preceptor, but for the preceptor himself the ultimate hero is Arihanta Deva: who lives redeemed from delusion, is devoid of attachment and aversion, whom birth-death-senility-decrepitude cannot touch nowwho is the abode of fearlessness, free from seven types of fears, whom sleep-drowsiness never surroundis blank of sorrow, always devoid of grief. Who has no possession nor association, who is lonely-- He is always absolutely carefree, away from the eighteen blemishes....! (Page 327-328) From the point of view of poetry the splendour of the figures of speech based on words and meaning is fascinating. High attraction for the poet is that of the word using which in the current meaning he gives it novel edges, uncovers new layers putting it on the whetstone of the system of grammar. The etymology does give us the glimpse of the internal meaning of the word, through it we have the perception of queer and untouched dimensioris. At least fifty such examples can be collected from the poem, if we pay attention to this miracle and not only to the exploring view of the poet, where in the sound of the word adopts different meanings in the echo of many similarities. For example: Thirteen

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In the beginning of the era he was named Kumbhakara (potter)! 'ku' means earth and 'bha' means fate. The fortunate, maker of fortune is called kumbhakara here. (Page 28) *** The donkey prays the God wishing that: My name may be connotative, Lord! 'Gada'means disease, 'ha' means remover/destroyer, I may be the destroyer of everyone's disease ---that's all (Page 41) *** becoming a wayfarer is becoming a diamond, the word 'rahi (wayfarer) is itself inversely sayingra...hi...hi..ra *** the body and the mana (desires) will have to be turned into ashes heating them burning them into the fire of tapa (austerity). --- then alone sometime the conscious soul will become pure. The word khara (pure) itself Fourteen

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is inversely sayingwithout becoming rakha (ashes) where is the pure-perception? Ra...kha...kha...ra... (Page 57-58) With this type of Sabda-sadhana (word-exercise) the internal meanings have got uncovered of nari (woman), suta (daughter), kumari (girl), stri (woman), abala (woman) etc. It can be pointed out here that the Acharya poet has expressed respect and faith for women. He has appreciated their peacefulness and restraint. In Silent-soil is reflected the internal nature of poetry and it introduces the basic principles of literature. If we start giving examples there is no end, because most part of the poem is worth quoting which is a wonderful quality of the work. The poet says The word 'sahitya' as if getting moulded in the artistic mould of the craftsman! "That which is combined with, coordinated with the hita (good) is taken as 'sahita' and, the sense of sahita is sahitya. It means that the true sahitya is that whose perusal generates and accomplishes joy; otherwise, it is like a flower without smell, devoid of joy it is merely a senseless jumble of words....! (Page 110) Fifteen

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The saint-poet has divided the Silent-soil in four sections: 1. No hybridism: obtainment of caste. 2. Word is not understanding: understanding is not purification. 3. Observance of merit: washing away the sin. 4. Fire-test: silver like ashes. The first section expresses the process of the purification of the soil in its initial state mixed with the stone pieces. In the potter's imagination has descended the auspicious clay pitcher. For the meaningful shape of the auspicious clay pitcher, which the potter wants to give to the soil, it is necessary to dig, thrash and sieve it, and take out the stone pieces. The soil, which is presently hybrid as mixed with dissimilar stone pieces, will attain its original caste when it gets its pure state in the form of soft soil: "The 'varna' in this context neither means colour nor body, rather it means conduct, mode. That is, he who has been accepted has to change his qualities, nature, mode, character according to him who has accepted, otherwise he will have to choose the fault of hybridism!Milk of cow is white, Sixteen

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milk of aka (catatropis gigantea) is also white, in colour both are outwardly clean, but on mixing together defilement occursmilk gets sour it becomes poison! Water becoming milk is a gain in varna, a blessing, and milk getting sour is hybridism, a curse. (Page 48-49) SECTION TWO Word is not knowledge : knowledge is not purification Lo, now the craftsman in the kumkuma (rouge) like soft soil proportionately mixing the filtered clean water is breathing new life in the soil, in the compassionate particles new vitalityEntering the vitality of the soil the water there has gained new vitality, reaching the feet of a knower the ignorant person there has gained new knowledge. (Page 89) Seventeen

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In the process of digging the pickaxe of the potter falls at the head of a thorn. His head cracks, and he thinks to take revenge. The potter feels remorse at nis carelessness. He expresses it: "Khammami, Khamantu me... I forgive all and ask forgiveness from all, may my spontaneous friendship remain with all forever!In this whole world here no one is my enemy." (Page 105) This sentiment had its effect: The feeling of anger is getting pacified.-- the feeling of revenge, is being vomitted-... understanding, representing the treasure of punya (merit) is coming. (Page 105-106) "These word-plants never flourish without being watered by understanding; on the word plants flowers of understanding never emit smell replete with fragrance and pollenThe ripe fruit in which the flower of understanding gets moulded, gets changed, Eighteen

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is called purification. Perturbation gets reared in understanding, purification is unperturbed. Satisfaction is experienced not from the flower, but, from the fruit. (Page 106-107) In this second section the saint-poet has inscribed the understanding of literature in many dimensions. Here he has defined the nine rasas (sentiments). The internal nature of music is expressed. The interpretation of sentiment of Srangara (love, ornamentation) is absolutely original. In the description of seasons the magic of poetry is charming. Tattva-darsana (realization of supreme truth), as I have said, emerges at every step spontaneously The aphorism 'Utpada-Vyaya-Dhrovya-Yuktam Sat' (Existent is harnessed/equipped with creation destruction-permanence) has been marvelously translated in practical language: 'coming and going is continuing'coming i.e., generation, creation, going i.e., death, consumption/destruction continuing i.e., steady, permanent and is i.e., ever existent. This is the truth, this is the fact....! (Page 185-186) The gist is that mere speaking is 'word', knowing its complete meaning is understanding', and to put this understanding in experience, in conduct is 'purification'. Ninteen

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SECTION THIRD Observance of the merit: washing away sin The merit gets earned by the mental-vocal-bodily piety, performance of auspicious deeds and having the sentiment of loka-kalyana (happiness to all). The sin results by anger, pride, deceit and greed. It is different that the sea is the abode of the original pearls as the material cause of the pearls is water; i.e., the water takes the shape of pearl, still, on thinking it becomes known that the earth has a prominent role in their formation. It is the shell that shapes the water into a pearl and, the shell is a part of the earth. Having trained the earth herself has sent the shell to the sea. Freeing the water from idiocy, making a pearl of it is the aim of the patient earth. This is the religion of kindness, this is the job of jiva. (Page 192-193) In this third section the potter has picturised through the evolution story of the soil the salutary achievement born of the performance of meritorious Twenty

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deeds. The descent of cloud-pearls from the cloud, rain of pearls in the compound of the potter on unbaked pitchers. The news of the rain of pearls reached the king. The king's team got the hint to fill the hoard of pearls in the bags. As the team bowed low to fill the hoard, a serious thunder in the sky-grievous wrong, grievous wrong, grievous wrong! sin--sin--sin! The king experienced that he has been nailed by some mantra (incantation) power. In the end the potter submits the hoard of pearls to the king, thinking that he is really the owner of the hoard. The perturbation of the sea seeing the glory of the earth/the sub-marine fire rival of the perturbation of the sea/the surge of three dense clouds-symbol of krishna (black), nila (blue) and kapota (grey) lesyas (thought paint)/summon of Rahu by the sea/eclipse/ attack of Vajra (thunder bolt) by Indra on the clouds, rain of hail-stones, annihilation scene Upside, there the energy of atom works, and here... below Manu's power is present. -- One is destroyer, the other is liberator; one is science which lives by reasoning, the other is faith. cares not for livelihood. (Page 249) *** In water and burning fire remains no difference in the inner sight of the sadhaka. Twentyone

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The journey of sadhana (ascetic practices) from difference to unity, from sex to sexlessness proceeds continuously, must proceed. (Page 267) SECTION FOUR Fire test: silver like ashes The potter has given shape to the pitcher. Now there is readiness to heat it in the kiln. The whole process is poetic. In the middle of many types of processes, the acacia stick tells its pain. Sticks burn, get extinguished in the kiln, the potter ignites them constantly. The unbaked pitcher says to the fire: Burning my faults is restoring me to life; burning the faults in oneself and others, the saints have accepted as the highest religion. The faults are inanimate, are naimittika (caused efficiently), in a way they have come from outside; virtues belong to the jiva, they are welcome. By this act you will get the highest good, this life will gain meaning from you. Thave the power to hold water which is waiting for you, for its full effectiveness your help is necessary. (Page 277) Twentytwo

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The canvas of the fourth section is too wide and the story contexts are so many that giving their summary is difficult. The pitcher has been heated in the kiln for many days. The potter comes near the kiln: 'The kusalata (well-being) of the pitcher is my kusalata (proficiency), saying thus the potter welcomes the kiln joyfully, and taking a spade in hand removes the sandy ashes lying on the chest of the kiln, as the ashes get removed so does the curiosity of the potter increases as to when does the safe pot becomes visible (298) And, takes out the baked, heated pitcher, joyfully. The potter has given this pitcher in the hands of the servant of the Seth having faith that the feet of the Guru (preacher) may be washed by the water filled in it, thirst may be quenched. Before taking away the servant examines it again and again and raises sound from it whose meaning resounds in the poet's mind like this: - sa.. re.. ga.. ma.. that is sare gama (all sorts of sorrows) pa... dha.. that is pada (position, nature) and ni that is not, sorrow cannot be the nature of the soul, it is only an indisposed, contrary mode Twentythree

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of the soul under the influence of the deluding karma. (Page 305) In this context the notes of mrdanga (musical instrument) buzzes: dha.. dhin... dhin.. dha dha... dhin.... dhin... dha.. vetana-bhinna cetan-bhinna (pay is different and conscious is different) ta... tina... tina... ta... ta... tina... tina... ta... ka tana.. cinta, ka tana... cinta? (what to worry for the body, what....) (Page 306) In this section the process of food giving to ascetics has been manifested descriptively. The wish of devotees, joy or sorrow on giving or on unable to give, the view of the ascetic, the gist of the preaching and the return of the Seth indisposed after food-giving, probably because the Seth has had the sight of the destination of life, but he cannot get free at present "This is the significance of the company of saints that the end of the samsara becomes visible. The person may or may not become saint, restraint at once there is no rule in that but he does become a man of contentment. The blessing of the right direction is the palace of the right condition/state. (Page 355) This fourth section is a queer photo house of contexts, of the rise of subtle inferences one after Twentyfour

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the other, of seeing and hearing the high edges of metaphysical thinking and of the mundane and super mundane inquisitiveness and exploration. Here the appliances of veneration and adoration get merged in living dialogue. Human feelings, virtues and defects get expressed through them. This wonderful dramatic element, excessiveness and scatter of the relation of preceding and following contexts may be an inconvenience to a reviewer, but from the point of view of making the poem relevant their fabrication is courageous, meaningful and befitting to the modern panorama. This section in itself is an episodic poem. This is worth quoting in full. The difficulty is that to quote a little is not a justice to the work, that which is left is comparatively big, important. Hence, we see the narrative side. The golden urn is restless and distressed that why the hero has given respect to the clay pitcher ignoring him. To revenge this disrespect the golden urn invokes a terrorist team which becoming active lets loose disastrous chaos on the family. What are its mischiefs, through what calamities the Seth becomes able to save his family himself and with the help of natural forces and beings other than man-elephant team and serpent-she serpents-, how all get saved from the sinking boat in the midstream, how the forgiveness on the part of the Seth changes the hearts of the terrorists- the narration of all these is not less interesting than a novel. The poetry is fully tasteful. If we accept we can, that the golden urn and the terrorism are fresh contexts of modern Twentyfive

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organization of society. The solution has been presented by analyzing the modern social set-up as per the modern context, not plainly, but through the figurative and suggestive ways of poetry. Queer it is that we get the understanding of social duty through a bed-bug: Alas, the greedy, sinful men make prana-grahana (killing) of the pani grahana (marriage). They unjustly take service from the servants and disburse the pay also improperly. They call themselves the sons of Manu! Liberal man! Hearing the name 'give' symptoms of paralysis begin to be seen in their generous hands, yet, whatever is given or has to be given in the form of one or half drop, they give with ill-will. The receiver cannot properly digest that, otherwise, why is our blood so foul-smelling even being red?" (Page 389) And the bed-bug says to the Seth: "Do not give dry temptation, live a self-reliant life, give up deceitful cleverness! Pay homage to humility, the mother of greatness! Twentysix

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May the sky be contained in the vastness of modesty and the life be an example of magnanimity! Let other's misery be removed causelessly always! (Page 389-390) And in the end after the worship of the detached ascetic seated on a stone-plank the terrorism itself says: Oh Lord! The whole world is full of misery, there is pleasure here, but sensual and that too momentary! This we have experienced, but are not getting confident of imperishable bliss. Yes! yes!! If after obtaining the imperishable bliss you yourself might show us that bliss, or, tell your experience in that respect, then possibly getting assured we may adopt in life the sadhana of your type. Give us the word 'may your wish be fulfilled', it will be a great grace on us.' (Page 485) Twentyseven

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The Guru can preach only, not give word. The soul's deliverance can be obtained by its own efforts and the indestructible bliss cannot be told in words. That is a self-realization obtained through sadhana. The ascetic preaches: The annihilation from the roots, of the body, mana (mind) and speech binding one, is moksa (liberation). The imperishable bliss occurs in its pure form in moksa, after attaining which how is it possible to come in samsara here? You tell! - xxx The faith will obtain experience will definitely obtain, but not in the way, at the destination! And, the saint gets absorbed in the great silence... and like beholding unblinkingly the atmosphere ... the silent soil. (Page 486-488) These are some hints of the narrative, its poetical gravity, its spiritual dimensions of subject matter and of the inspiring spurts of philosophy and reflection. Apart from all this there is much other contextual and accidental in this epic. For example, the idioms Twentyeight

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prevalent/digested in worldly life, the magic of seed words, the basis of mantra-vidya (the science of spell/incantation), the application of Ayurveda, magic of numbers, and some new concepts in modern life born of science which reach upto 'starwar'. This work is more a poetry or spiritualism is difficult to say. But definitely, it is a new scripture of modern life. And, as the scripture is to be read having faith, the resolution of inquiries is to be obtained from the Guru, in the same way its study and pondering will give wonderful happiness and satisfaction, I believe. This is not an introduction, a preamble, a fore-word, it is a prastavana (eulogy), samstavana (worship) of ascetic saint poet Acharya Vidyasagar from whose prudence and poetic brilliance has born this Kalpa-vrksa. Delhi Paryusana Parva December 1988 - Laxmichand Jain Bhartiya Gyanpith Twentynine

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OBEISENCE TO GYAN GURU The spirtual-seer from whom got philosophy, the creator of spell from whom got the spell, who gave the position, the path, the provision for the Journey too, from whose tender hand petals this life got nourished, overwhelming influence of delusion soaked in the blissful hand lotuses of that Guruvar Shri Gyan Sagar ji devoid of pride abode of virtues, I submit the creation of the Silent soil Invisibly. - A buzzing bee at the feet of the Guru Thirtyone

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Silent Soil WWW

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MENTAL-WAVE Ordinarily, that which is, cannot be absent, and that which is not at all, cannot be created. Not only philosophy welcomes this fact, modern materialist age too welcomes it. Though the three times - life of every entity gets proved by its natural creativity and changeability, yet the creator of this infinite world is some extraordinary powerful Purusa, and who can be that leaving the God? Almost all the philosophers support this view. They are unaware of the system of cause and effect. 'Who is the doer and the cause of any deed?' Until its secrete gets disclosed, the mundane Jiva remains deluded absorbed day and night in the obtainment and safeguard of the favourable things and removal of adversities separate to his own being. Yes then, the karya (effect) may be with respect to conscious being or unconscious being, without some cause its creation is not possible. And this too is also an incontrovertible rule that the effect is according to the cause; as is the seed sown, so is the fruit obtained, not otherwise. That way, principally the cause is of two types- one is upadana (material), the other nimitta (efficient), (we can say upadana as internal cause and nimitta Thirtythree

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as external cause). That which is moulded as effect is upadana and that which is helping in its moulding is nimitta; as the lump of soil changes in the form of pitcher with the help of the potter. Seeing the above example subtly, the fundamental qualities not only that of the upadana, but also of the nimitta come forward. There are many other nimittas other than the potter-light, disc, proper stick for the movement of the disc, thread, axle fixed unmovingly in the earth etc. Of these nimittas some are indifferent and some are motivating. In such a case this pen asks those having disbelief in nimitta that: - - Can even a skilled potter make a pitcher in the absence of light? Can the lump of clay get moulded in the form of pitcher without a disc? Is the going round of the disc possible without a stick? Is the going round of the disc possible without the support of axle? Can all this happen without the earth supporting all? Is the potter also indifferent like the axle and the light? Can the lump of clay take pitcher shape with the potter's touch only, without his hands taking the pitcher shape? Thirtyfour

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Can the potter's hand take pitcher shape without the pitcher shape having come in the upayoga (attention) of the potter? Can the potter give his upayoga pitcher shape without desiring? Is the desire to make pitcher aimless? Which else except the word 'no' answers all these questions? - Seeing this inevitability of nimitta, maintaining the God the creator of the world too is to negate the independent ability of the substance and puts a question mark on the venerability of Godhood. Not only in the class exploring and absorbed in tattva (truth), even in the right worshipper of the God this doubt gets born that where was the God's abode before the creation of the world? Was he without body or with body? Without body the creation of the boundless world is a distant thing, even the small worldly actions cannot be done. Yes! the God leaving the liberated state and having the body again does the worldly works is not also proper to say, because having the body depends on karmas, and bondage of karmas depends on auspicious- inauspicious thoughts/feelings. That the God is above all these is accepted by all. He who has done atma-sadhana (spiritual performance/endeavour) with full faith, winning senses, passions and mind, leaving sense objects and has obtained indestructible bliss within himself uncovering the hidden Godly powers within himself, Thirtyfive

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that God cannot descend in the world now. Can the ghee after getting out of the milk returns ever to the form of milk? The other alternative of taking the God in bodily state is also not proper, because the body is a bondage in itself, it is the basis of all the bondages. If the body is, the samsara (world) is. What is there in the samsara except misery? Therefore, Godhood cannot accept, bear any miserable bondage. That way, the achievement of Godhood is not possible in worldly state. Yes, the worldly one can become God on the basis of sadhana breaking the worldly bonds. This too cannot be said that when the beautiful cities can be created by the Vidyadharas and gods on the strength of Vidyas (goddesses) and Vikriyas (divine powers), then what is the objection in the creation of the world by the embodied God? Because the cities etc., made by devas (gods) is for the time being, not for the three times (past, present and future). These too are limited, not all pervading, pervading the whole universe. And here is not the purpose of benevolence but a satisfaction of the mind thirsty of sensual pleasures. The truth is that Vidyas, Vikriyas work according to the rise of auspicious karmas earned earlier, not otherwise. In Jain philosophy the bodily God, destroyer of karma mountains, knower of universal truths and leader of the path of liberation is embodied. As he does good to the worldly Jivas by religious Thirtysix

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preaching, so does the God do us all good by creating the world, is not proper to say. Because firstly, Jain philosophy has accepted the bodily God as God formally. In fact he has been termed as Snataka muni, and like detached, naked munis (ascetics) preaches unselfishly. To accept the God as creator of the world, taking the religious preaching of Jina-sasana (Jain tradition) as support is to prove the God as an idol of partiality, attached and averse, because why of his works, of his created worldly beings some are poor, some rich, some virtuless, some virtuous, some humble worthless-pitiable-subordinate, some free-independent-prosperous, some men, some monkeys-animals-birds, some cheat-fraudulentknave-heartless, some meritorious-pious, some having good features beautiful, some having bad features ugly etc. Why does that God not make them similar, or, make all good like himself? The personality of the dinadayala (kind and considerate to the poor), dayanidhana (abode of compassion) cannot be such a one. To save the God from this defect, if it is said that the God sends the wordly beings to heaven-hell etc., to get pleasure and pain as per their good and bad actions, is also improper, because when all the diversities-dissimilarities are the results of auspicious-inauspicious karmas then what is there the purpose of the God! The thief gets into the jail because of the theft, not because of the police, Sita's fame has spread because of her chastity, not because of gods. Thirtyseven

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One thing is more to be said in this context that "some philosophies presume Jain philosophy as nastika (atheist), and propagate that those are atheists who do not accept the God". This presumption shows their deficient knowledge of philosophy. Let it be known that, Jain culture, the fosterer of Sramana culture, has accepted the God as supremely venerable-adorable with great faith, not as the creator of the world. Therefore Jain philosophy is a true astika (believer) philosophy showing the right direction to nastika (non-believer) philosophies. In fact, to accept the God as the creator of the world is to negate him, and this is nastikata, a falsity. This contextual topic gets confirmation also from the 14th and 15th verses of the 5th chapter of Gita, the heart of Mahabharat: 'Na kartrtvam na karmani lokasya srjati prabhu. Na karmaphala samyogam svabhavastu pravartate. Na adatte kasyacit papam na caiva sukratam vibhu ajnanenavrtam jnanam tena muhyanti jantavah.' The Lord, God doesn't perform the authorship of the world (do not make himself the world), of the karmas and the composition of their fruits, but the nature of the world is so working. That Lord also does not accept anyone's auspicious and inauspicious deeds. The living beings are getting deluded in the world due to the cognition covered by ignorance. The same is the thought in Tejobindu Upanishad clear in the following karika (versified interpretation): Thirtyeight

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"Raksko visnurityadi Brahma sristestu karanam!". "samhare Rudra ityevam sarvam mithyeti niscinu!". 2 To maintain Brahma as the maker of the world, Visnu as its saviour and Mahesh as its annihilator is false. To leave this assumption is astikata (right fatih). Astu (hence). The creation of this work has taken place to uncover some such fundamental principles, and it is that creation getting whose nearness detachment emerges in the life of the sentiment of Srangara full of the excess of attachment, in which the worldly ornaments have been decorated with above-worldly ornaments, the ornament is now experiencing alam (enough), in which the word has received meaning and the meaning has received supreme truth, in which the new system of research has been given sight by way of criticism; which has influenced the Hindi world with its lustre before its creation like the sun hidden in the lap of east at dawn; on whose perusal even the poets expert in the art of poetry will find themselves away from the creation of spiritual poetry; whose adored-God is pure consciousness. From its every context, line the purusa (man) gets inspiration to arouse the sleeping conscious force; it has not negated the system, setup of caste, family etc., but has accepted the change of nobleness-meanness as per the conduct after birth. That is why is maintained the varna-labha * Tejobindu Upnishad 5/51 ? Tejobindu Upnishad 5/52 Thirtynine

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(benefit of caste) as the magnanimity and success of human life along with keeping away from the defect of hybridism. It has declared the pure, good feelings/sentiments as religion; its purpose is to uproot the evil practices that have entered the social, educational, political and religious fields and refining the age with auspicious samskaras (mental impressions), turning it towards Yoga (spirtualism) from Bhoga (sensuality), keep alive the Sramana culture of detachment... and it is nomenclatured as 'Silent-soil': The time was of the second reading at Madiyaji (Jabalpur) the creation started and at beautiful Nayanagiri the path was covered when Samavasarana Temple was constructed and elephant-chariot drawn. - A buzzing bee at the lotus feet of the Guru: Forty

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CONTENTS S.No. 1. Prelusive Page No. Three Nirmal Jain 2. Preface Gyan Chand Biltiwala Five 3 Prastavana Laxmi Chand Jain Ten Acharya Shri Thirtyone 4. Obeisance to Gyan Guru 5. Mental Wave Achrya Shri Thirtythree 6. Chapter 1 No Hybridism: Obtainment of Caste 7. Chapter 2 89 Words are not understanding: Understanding is not purification 8. Chapter 3 189 Nurturing the good : Washing away the evil 9. Chapter 4 Fire Test: Silver Like Ashes 269 10. Glossary of the Hindi words and there meanings 489

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Acharaya Vidyasagar Author : Silant Soil

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Chapter-1 No Hybridism, Obtainment of Caste

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SILENT SOIL In the limit-less void blueness is spread.... and here.... below... total silence prevails. The night is passing away and the dawn is coming on.. The sleep of the Sun has broken indeed but he is still lying changing sides in his mother's smooth lap her skirt on his face. Sweet slight smile pervades on the lips of the east, with no cover on the head and with flowing lustrous colourful red sand it looks fair, fair....! Silent Soil :: 1

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Sinking in her veil of bashful modesty the lily, desiring to save herself from the touch of the hands of the sun, gives cover to her pollen, to her face full of attachment with her petals. Lo! on this side ... ! The half blooming small lotus (kamalani) doesn't see even the shine of the sinking moon opening her eyes. Conquering envy is not in the power of everyone and.... that too in the female paryaya (state) - improbable! Unsteady stars, the weak damsels, are now setting behind the moon, their lord, like shadows somewhere .... far away.... in the corners of the sky fearing the sun may not see them. Mild fragrant air is blowing; 2 :: Silent Soil

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blowing is life, while blowing is saying: 'Lo! It is the time of conjunction, isn't it? Fragrance is spreading upto the ends around. For me which conjunction can be more auspicious than this! There is neither the moon nor the night neither the sun nor the day, presently the quarters of the sky are blind. The smell of this secret to another's nose cannot go ! In such a situation how can rise in their minds .... that conspiracy!' And...on this side... in front a river... which is fast gliding towards the limitless sea cannot hear this talk. The reason! The pilgrim treading his path Silent Soil :: 3

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does not see turning, physically as well as mentally. And, the shy-natured, bashful, beautiful the soil of the river bank before the mother earth opens her heart! "I am fallen myself and made to fall by others, am by the mean sinners, downtrodden, Mother! 4 Silent Soil ... I am relinquished by joys, joined with miseries,, disrespected and abandoned, Mother! Unexpressed is this pain, before whom should I express! I am irregular, devoid of bravery, perverse is my fate line. These torments, pains! How many types of agonies, how many more... yet till when.... not know whether they have an end or not!

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I have been drinking the draught mixed with pain closing the eyes in every breath, that's all, and that others may not become unhappy with this happening, putting a curtain over my face and hiding suffocation | go on drinking the draught; to say only am going on living. When will this paryaya (mode of life) end? When will this body depart? Tell me Mother! Whether my life will elevate or not, getting innumerable virtues will bend or not; strike some remedy, Mother! Take away the calamity yourself, Mother! And listen, don't delay, Silent Soil :: 5

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give position, give path, give provision also for the path, Mother!" Then, for some moments silence prevailsboth unblinkingly stare at each other, far away.. inside.. going the earth's sight in the soil and ihe soil's in the earth... merge. Now, by and by, the silence breaks, from the side of the mother - whose eyes are getting more plain, more moist, in whom hearty consciousness. Is being seen, on whose wide forehead devoid of wrinkles and guile high seriousness is rising, 6 :: Silent Soil

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on both of whose cheeks eye-drops with the glitter of roses are trickling constantly with growing joy, the emptiness due to separation, privation, also the feeling of non-belonging by and by is decreasing, tell it niyoga (duty) or prayoga (voluntary action), unique intimacy is being felt automatically, without effort. And, the steady earth gets tempted to say something, there being the attraction of the soil in front. Lo! drenched with feelings the address begins: "Existence is eternal, son! In every existent there are innumerable possibilities Silent Soil :: 7

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of rise and fall; the seed of banyan tree is very small like a poppy seed! On being sown in right ground, getting timely fertiliser, air, water sprouts and bearing huge features in some days becomes banyan incarnate. This is its importance. The existence is eternal, the existence is luminous, son! You will have to inhale this smell lying in mystry through the nose of faith first; understood...! And see this too! How open it is that the clean current of water falling from clouds getting dirty in the soily ground turns into a marsh. If the same current reaches the roots of a neem it gets moulded into bitterness. 8 :: Silent Soil

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On falling in the sea the same current is called the sea, son! Going into the mouth of a serpent it gets turned into a deadly poison. The same watery being, son, glitters becoming a pearl if it falls into a pearl oyster in the sea during the time of aracturus ....! As one gets company so becomes the mind, as is the mind so is had...is had... the next mode of existence, and this has been happening through ages, through births! Therefore, when the life gets joined with faith the path itself becoming a teacher addresses the sadhaka (one striving for self-realisation), gives company becoming a companion. Silent Soil :: 9

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The sadhaka's fingers of sadhana (striving), then, work on the wires of faith, and in the meaningful life trickles down a sargama (music, gamut) beyond voice! Understood, son? And, that thou hast taken thyself fallen, has accepted thyself the smallest, this unprecedented has so occurred because thou hast recognised the Lord, the highest! In thy foresight the sacred, the holy has certainly reflected! Right cognition of the untrue is the attention towards the true, son! Becoming aware of the lower regions of fall is doing arti (circular movement of lamps in adoration) before the rise to the heights! But son! This much is not sufficient. If one wants to get identified 10 :: Silent Soil

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with the object of faith, wants to experience it, then, he must happily mould himself in the mould of sadhana! We find the high peak seen from the foot of the hill, but without the exercise of the feet the touch of the peak is not possible! Yes! Yes!! It is true that there is no way without faith, without root there is no crest, but have flowers ever blossomed in roots? Bunches of flowers swing at the crest ultimately! Yes! Yes!!... Don't take it as a fun, it is a result of a long-term industry, son! The faith may well be permanent, firm, very firm, yet Silent Soil :: 11

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there remains full possibility of a slip in the primary stage in the field of sadhana, son! One may be a healthy and grown up man, feet do slip on a stone with kai (a green file)! Not only this, slipping is possible even after a continuous practice; for years even a degree-holder in cooking might have cooked and eaten bread, yet why his first bread bakes stiff, son! Therefore, listen!: . Fear not labour, become not lazy! Sometimes during the sadhana such valleys may come that amidst a little adversity... the serpent of perturbation may sting even him whose equanimity kissed the sky; and, the wayfarer may go astray, 12 :: Silent Soil

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may lose his way, and may have to heave a miserable sigh. In such a state why will not the bird of wisdom fly away? Why will not the old woman of anger growl? What else than devastation will occur in the life slipped from sadhana? Therefore food of retaliation will have to be abandoned, son! Mentality of aticara (transgression) will have to be broken, son! Otherwise, in course of time these both will certainly prove violation of the adoration of faith! One thing more is to be said that while accomplishing a task to wait for favourableness is not a right sort of human effort. As then, it is all happening at an attachment level, and it slows down Silent Soil :: 13

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the speed, In the same way to retaliate against the adverse too is to harbour malice in a different way, and this creates confusion in the mind. Sometimes in the absence of momentum or progress the feet of hope get cold, steadiness, courage, zeal also heave, mind gets distressed; but this all is not a curse to a man with faith, rather prove a blessing to him who is having self-control, sensecontrol and is hard-working always. And, listen! Not only from sweet curd, but from sour too on churning well one gets the benefit of butter definitely. 14 :: Silent Soil

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From this it gets inferred that the conclusion of a life of struggle is, as a rule, joyful, blessed! That is why | again and again remind that not in deferring but in following the dictates of pious ladies and saints the proverb/saying that 'the coming events cast their shadows beforehand' gets vindicated, son!" And for some moments silence prevails Now! The silence is broken from the soil's sidewet feelings get expression: "By this address getting instructed this life has been overwhelmed, Mother! I feel somewhat light, experience somewhat illumined, Mother! I feel somewhat untouched by outwardliness and Silent Soil :: 15

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the outer world, feel somewhat touching the inner world; this vital talk is novel and unheard of, Mother! With the conjunction of prakriti (nature) and purusa (soul), with the assembly of the deformity and the impurity, the subtlest third thing that gets created within oneself is not visible by a microscope, it comes down in right foresight; it is karmic illness, Mother! The union of karmas with the soul and then their separation due to oneself and others, are based on the soul's parinati (modes) of attachment and equanimity. This you told, I listened. This is a religious churning, Mother! Who is aware of this creativity of the conscious? 16 :: Silent Soil

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Who knows this changeability of the conscious? Who talks about it with interest? Who listens with attention? And who has time for its worship? The life devoid of faith is the homeland of leather, Mother!" "Bravo! Thanks, son! My sense, my feelings have gone inside... up to you. Now I am not worried! And tomorrow morning You have to start your journey! In the morning the potter will come, you have to bow in his pleasant feet with a sense of surrender to become pious from being corrupt; you have to start your journey! In his auspices your future life becoming golden will shine, You have not to labour, he will labour; Silent Soil :: 17

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in his upashram (asylum) you have to see with steady eyes his seva-silpa-kala (workmanship, art); you have to start your journey! Day and night you have to know only the dormant powers, their wave-like expressions occurring as per their reasons; you have to start your journey!" The day passed away in some way in thinking, in discussing, but! The night.... is lengthening. The earth has been enveloped by the sleep, but sleep does not even touch the soil. 18: Silent Soil In the expectation of morning it is changing sides. Still, the night seems to the soil

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like morning; 'when the sensation of pain mitigates pain also seems like pleasure'. And this is the result of bhavana (feeling), a thing of upayoga (cognition)...!' Ultimately, that ghari (duration of twenty four minutes) arrives on which the eyes were fixed unblinking...unwinking ...! And the soil, welcoming the occasion, at once speaks that: "Mornings I have seen many but, a morning like today's I never saw in the past. Today's morning with light red ink appears writing on the back of the dark night, that this is the last night and this is the first morning; this is the last body and this is the first colossus!" Silent Soil :: 19

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And, out of extreme joy the morning gives the night by way of present a sari of green colour mixed with the light glitter of delicate tendrils. Putting this on as the night departs she honours the morning with a light smile as a sister honours her brother. On this side by way of waves sent by the river are innumerable garlands of innumerable flowers conquering, ridiculing the glitter of silver, come swimming and reaching the bank are surrendering themselves at the feet of the soil. This is also a rare worth-seeing sight that the river bank is standing bearing in hands a smiling-faced small urn, 20 :: Silent Soil

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begetter of mangala (auspiciousness), overflowing with curd by way of foams in the river.... And look! Compassion by way of drops on the plants is swelling from the tender centres of the earth like a merry river, and her each organ is absorbed in a natural dance with an unprecedented horripilation! Today! In the dew-drops exultation-zeal, laughter, brightness, understanding are seen. Today! In the moments of enthusiasm light, non-possession, unbroken development, satisfaction are seen. Today! In the minds filled with anger the sad cupid Silent Soil :: 21

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having the colours of destruction is seen senseless. Today! In the particles of demerit terror, writhing, narrowness, occasion of fall and a treasure of virtues are seen! Today is the beginning of the journey, isn't it...! The first foot of this traveller falls on the beginning of the path, and there occurs something like some sensation at the end of the path, commotion occurs there. From the traveller's non-violent sole of the foot flows communication constantly like electricity and the graceful success itself, which having drunk disappointment was passing its time sleeping for ages... ages.... stands at the end of the path humbly, respectfully, waiting for the traveller. 22 :: Silent Soil

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With the integrity of thoughts, with the harmony of conduct comes an elegance in the communication, otherwise deformation occurs! The progress of the current of upayoga (mind) towards the aim like a flowing river restrained with strong banks without disruption, is the right form of communication. Yes! Yes!! The particular point to note in this connection is that the rise of the feeling of ownership over the communicated one, even forgetfully, is the misuse of communication, and it does not succeed! And, the rise of the feeling of cooperation is a right use, meaningful. Communication is that fertilizer with which the crop of good thoughts Silent Soil :: 23

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gets nourished, flourish; communication is that taste with which the understanding of tattvas (basic truths), gets gratified, satisfied, gets enlightenment. 24: Silent Soil Yes! Yes!! This too has to be accepted that in the primary stage the means of communication seem somewhat burdensome, somewhat unsubstantial, and there is some tension in the mind too, but, afterwards the situation becomes different. Writing with a new nib even an expert writer feels rough in the beginning, but, in the course of writing as the nib gets rubbed, gets worn, the writing becomes cleaner than before; then... the pen becoming... becoming

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the follower of thoughts becomes their companion; in the end..... the pen feels like swimming in water. We should say, thus, that it is a natural process. Lo! What? A sign of an auspicious happening....! Waking from sleep a wide-eyed deer swiftly, knowingly galloping from field to field, from field to field ' crosses the path, disappearing gets lost... in a distance. 'A deer goes from left to right Ram comes home conquering Lanka', the memory of this saying becomes fresh in the mind and the soil sees at a distance Silent Soil :: 25

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who in the valley is seen? Familiar or unfamiliar! The labouring feet further and further are coming towards it.....! And the joy of the simple-minded soil knows no bounds, it goes on staring at the valley unblinkingly, her heart swells with joy at the dawn, and now those feet have come near, very near! Expansion is mitigating, by and by the scene is getting. denser getting narrowed and that is why the vast celestial panorama also is turning into a dot; everything does disappear when the eyes get fixed on a favourite nearby. Lo! Blessed! There a face completely appears filled with unique thoughts, 26 :: Silent Soil

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with indomitable interests, coming in front! The forehead is not childish, is aged, is large, the store of fortune! Listen! In that the deformity due to the burden of tension never gets any place! He is a man of strong determination, not shifting, meaningless sophistry never interests him even in the least! He is a skilled craftsman! His craft gives varied shapes to the soil scattered in particles. The government does not demand any tax because this craft makes him free always from the demerit of theft. Wasteful expenditure is out of question, Silent Soil :: 27

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this craft does not require even spending money, it makes the craftsman moneyed without money; it has not deformed its culture since the beginning of the era, this craft is spotless and this craftsman is skilled. In the beginning of the era he was named kumbhakara (potter)! 'Kum' means earth and 'bha' means fate the fortunate, maker of fortune is called kumbhakara here. Every substance even being in reality self- making, this is by upacara (complementarily) that the craftsman has been called potter. Yes! The craftsman now bows to Omkar in the beginning of his work, having vomitted pride already. He has turned away from the authorship mentality 28: Silent Soil

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has joined with duty mentality. Yes! Yes!! Oh Arya! This act of turning away and joining with is necessary until the completion of the task....! Oh! Oh! What is this! What duty is this? Who has ordered it? With what intention is it being done? In the very front the soil is getting blows on its head, with a heartless, hard pick-axe it is being dug. The pick-axe is getting lost in the softness of the soil! Has the kindness of the soil invited the unkindness of the pick akhe? Is there a fast friendliness between the kindness and the unkindness? If not... then why has the sound of weeping not Silent Soil :: 29

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come out of the mouth of the soil? And why has the array of anger not spread on the face of the soil? Is it not the raj (secret) of rajasata (passion, arrogance)? It appears that the internal cannot be visualised rightly, leaving some exceptions, on the basis of outside actions. And one cannot live deciding wrongly. The life doubting- counter doubting answering as per its strength is itself moving onwards unstopped, un-tired ....that on this side.... the simple-minded soil speaks nothing and is being filled in a bag... Both the ends of the bag are closed, 30 :: Silent Soil

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in the centre is the mouth and the simple-minded soil is again and again peeping out of the bag like a slender, veiled, ornamented, feeling shy newly wed one peeping out of her veil....! This ancient tradition is dear to pious ladies, to saints also. . Against this the modern, novel, unbound-natured style of this age gets lower value. That is why.... the sensitive craftsman asks the soil - "somewhat like wounds, like pores, appear there on your sattvika (gentle, enlightened) cheeks away.... from tamsikata (ignorance), getting in a sort of doubt I want to know the secret, if... there... is ... no.... objection will you tell me, good natured!" Silent Soil :: 31

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For some moments the past returns before the soil and nothing else in the answeronly...a long.. breath! That long breath disembodies the craftsman's doubt and the faith gets a body, for breathing. Still there does not arise correct apprehension, proper satisfaction. The curiosity of the craftsman remains alive. Seeing this .......the soil taking recourse to words expresses the unexpressed feelings: "Not of rich ones, it is a tale of poor people; not of a mansion, it is a tale of a cottage, which in rainy season in a little rain 32 :: Silent Soil

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drips and by that dripping the earth gets pored, then... the whole life, these miserable eyes have passed weeping incessantly... the tear current has fallen on these cheeks, in such a condition the cheeks getting porous is natural, and there is a difference also in the wounds of love and pain, are the feelings of attachment and detachment similar?" Hearing the past of the soil from the soil's mouth the craftsman spontaneously speaks: 'Real life is this, sattvika (pious) life is this; bravo! And, this too is an inviolable law that Silent Soil :: 33

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the sakshatkar (interview, perception) with the iti (end), is not possible without the ati (extremity) and the perception of the ath (beginning) is not possible without the iti! The meaning is that the extremity of pain is the end of pain and the end of pain is the beginning of bliss. Some moments of the craftsman pass in giving solace to the soil in the posture assuring safty ; and, the honorary donkey, his companion, his helper who takes a little pay for his body, and who is roaming in the valley, free of all bonds, is called. He does not like any bondage, he is bound only with his master's orders. He is taking the humble soil to the master's upasrama (asylum) on his strong back. 34 :: Silent Soil

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In the middle of the way the sight of the soil falls on the back of the donkey. His back is getting scratched with the rub of the rough bag, and pain is getting inside the soil piercing. The thin being of the soil is shuddering fearfully every moment with pity. Love is blooming outside and inside becoming a friend; not only spatial nearness, the nearness of feeling is also necessary for this experience. Here not senseless, but an awakened process of consciousness is being found! Here is being found the nearness of feelings completely erasing the distance of the bodies. Silent Soil :: 35

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And, the soil every moment getting filtered through the bag, entering the scratches is becoming the softest ointment, is getting steeped more in the sentiment of compassion. Not only this much, the rough touch of the bag at that spot is getting merged in dense softness. Still, the fairy from the world of sadness sitting on the face of the soil is refusing migration. The reason for this state of the soil is that the soil is just getting scorched in the fire of repentance thinking that "I am the efficient cause for this scratch, for this burning sensation". And 36 :: Silent Soil

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with that feeling, where is peace to the internal compassion brought up and lying there? The compassion is unable to bear unable to keep unmoved, coming out weeping and wailing by way of eye-drops, by way of sweat drops drenches, as if, the full bag. There can be no doubt regarding the fact that a voluptuous one always makes the sensual objects and passions his objects of cognition. And in the hearty eyes it may be day or night, life of consciousness gets reflected, that life may well be kindly or unkindly. And the presence of kindness Silent Soil :: 37

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is the right introduction of the science of jiva. But becoming kind to others often seems somewhat extrovert, something like delusionfoolishness... devoid of the introduction of one's self... away from spiritualism... By such an absolute conviction spiritualism gets injured. Because, listen! The other with the self and the self with the other does get known, primary or secondary it may well be. While seeing the halo of the moon firmament is seen too. Becoming kind to others one remembers oneself, and remembering oneself is self-kindness. Reversely also comes the meaning ya...da... da... ya.... (remembrance... kindness). 38 :: Silent Soil

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Along with this, this too should be known that the wantonness of sensuality is delusion, the development of kindness is liberationone badly burns the life, is horrible, is an ember! The other enlivens the life fully... is auspicious, is an ornament. Yes! Yes!! Partial kindness-compassion is not a part of delusion, rather a partial demolition of delusion. The life-periphery of sensuality is unconscious... is the body, kindness-compassion is limitless, the centre of compassion is the sensitive-natured conscious one, the abode of nectar. From the karnika (stem) of compassion fragrance, sweet smell of equanimity gets emitted constantly. Silent Soil :: 39

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In such a state who says that 40 Silent Soil compassion has anything to do with sensuality? He who says so must be blind, slave of sense-objects, servant of senses and serf of mana (desires), probably passion-blind! Admitted every substance with respect to itself is karaka (doer), but with respect to others it may be upakaraka (beneficent); and with respect to itself, is karana (instrumental), but with respect to others it may be upakarana (appliance) too; that is why...

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the donkey is not blind neither passion-blind, his inside is completely drenched. It spontaneously comes out wishing, prays to God : "My name may be connotative, Lord! 'Gada' means disease, 'ha' means remover/destroyer, I may be the destroyer of everyone's disease .... that's all, I desire nothing else gad-ha.... gadha (donkey)....!" And what is this? The soil's wonder gets limitless experiencing something looking improbable. The gist of the extraordinary happening is this that the sentiment has flowered, the flowers have born fruits; the cheeks of the soil becoming woundless, becoming poreless .... have been washed clean! Today the name has become connotative gad-ha...gadha....blessed! Silent Soil :: 41

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The compassion of them both is natural, they appear, like twin sisters...., not like younger...elder. The aphoristic saying, 'parasparopgraho jivanam' (jivas are mutually beneficent), 42 Silent Soil gets vindicated in them both. Everything is living hereLife! Long life!! Proper life!!! Still the soil's compassion expresses its humbleness: "To travel making a conscious being with status or without status, one's conveyance is a state of incomplete kindness which this life does not like. And the soil controlling its breath as if lightening its weight.... beholds at the upasrama in the pose of waiting, like a queen of a king in journey though sitting in her silver

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palanquin but, somewhat bored... somewhat shy, bashful beholds the seraglio. Here we find the head of righteousness completely upheld. And, the soil has got the first opportunity! This is the compound of the upasrama, here hard labour is done night and day! There is a yoga school here, an excellent laboratory also, where from moment to moment education, training is received from the craftsman, which influences directly the inner life! Here the life is not sustained, it is formed history testifies it. Silent Soil :: 43

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The downward-looking life becoming upward-looking rises; the helpless, defeated life even becomes helping. The visitors get ideals here. Centuries old complicated historical problems get solved easily in a moment in this company. And, those desirous of simple, sweet culture get advice here without demanding. The 'sword' and the 'ink', the 'farming', and the 'asceticism' too, get some such aphorisms, that unselfish ones they get authoritative here! Lo, the soil has been unloaded now in the upasrama, soon a sieve of thin wires is brought and the soil is being filtered. 44: Silent Soil

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The craftsman himself is the operator of the sieve. He sees filled with emotion, with his compassionate eyes the plain soil taken down. He touches the straight forward soil eagerly with auspicious hands. And becoming woundless is merry bodily as well as mentally. Then spontaneously words flow from his mouth: "It is a peak state of uprightness and is a peak glory of softness ..... blessed!" The soil gets cleaned, the soil gets enlightened, but, the expelled stone-pieces, somewhat justly, feel anger. Silent Soil :: 45

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Yet, in controlled language those stone pieces request the craftsman: "Why are we being separated from the Mother soil? For no reason! Is there any reason?" At this at once the craftsman says in soft words "This craft of mine gets brightened by soft soil, by small species, and quickly scatters by rough-hard things, by heavy species. 46: Silent Soil The other thing is this that I had to eliminate the flaw of hybridism so I have eliminated the fund of stone pieces." Hearing this the stone pieces get somewhat hotter, there is a clear vibration in the lips of the stone pieces

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and there is an expression of heat greater than before. "The question may be that of the body or that of the species, caste, it is one and the same thing we and the soil are similar, dissimilarity is not visible at all! Is it visible to you, o craftsman! Have your eyes been operated? And, so far as the question of varna (colour) is concerned! What to describe by varnas (alphabets)? That too is similar in both of us which is apparent. The colour of Krishna is black, not a foul colour. Do you hear? Are your ears alright! Then who should talk of varnasankara (cross-breed)? We silently worship Shankar having same varna (colour)!" And... the stone pieces become silent. Silent Soil: 47

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Even on this the temper of the craftsman does not get heated a bit. Spontaneous equanimity in him, like that of the earth, gets expressed: "The 'varna' in this context neither means colour nor body, rather it means conduct, mode. That is! He who has been accepted has to change his qualities, nature, mode, character according to him who has accepted, otherwise he will have to choose the fault of hybridism! And it will happen necessarily. In saying this the gain of varna has not been denied, Water is a different species milk is a different one, the touch, taste, colour of them both are mutually different too, and 48 :: Silent Soil

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this is well-known; yet, water added to milk properly, in right proportion turns in milk. And listen! Milk of cow is white, milk of aka (catotropis gigantea) is also white in colour, both are outwardly clean, but on mixing together defilement occurs milk gets sour it becomes painful! From it follows that water becoming milk is a gain in varna, a blessing, and milk getting sour is hybridism, a curse. Let it suffice!" "O stone pieces! You got mixed with the soil, but, Silent Soil: 49

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didn't get compounded with it! Touch of the soil was there but you didn't get one with it! Not only this much, you do not forget your attributes, your nature even after powdering you in a grinding mill! Indeed you become powder, sandy, but you do not become soil! 50 Silent Soil On being watered you get wet also but, forgetfully even you do not swell! You do not get damp like soil, is it not your weakness? Tell, you mean! Where is that capacity of containing water in you? Living in a water pool even for ages you cannot become a water pool! I won't tell you heartless, but yours is a stony heart definitely; seeing other's pain even which never can perspire,

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such is your ... chest! Still we have this preaching, pious precept always from risis, from saints that hate not the sinner but the sin, not the lotus but the mud. Oh arya! Being nara (man) become Narayana (God) performing timely actions." Drinking thus some bitter draught from the craftsman the stone pieces stare at the soil now. And, the soil turning towards the stone pieces beholds them with eyes filled with freedom. The greatness of the soil preaching something...! "You have necessarily to explore Silent Soil:: 51

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the Mother-the great existence, to have proper desire, to purge out narrow being! The meaning isdisowning the lowliness, worshipping the loftiness is the creation of the auspicious.. A boat crosses the limitless sea only if there is absence of a hole in it! Yet that boat gets sometimes nervous and that nervousness is neither because of the water nor because of the depth of the water, but it is because of a perversity of the liquid existence of water which leaving the depth, coming in the waves floats...! It is the half -sunk piece of snow, the measure of pride. That is an obstruction to simplicity, a teacher of poisonousness; 52 :: Silent Soil

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not only this much is an extreme absorber of liquidity, and a nourisher of solidity! It neither knows swimming nor wants to swim, sorrowful it is that it wants to drown the boat and the swimmer. It wants to live on the water but, not mixed with the water, sending the world to the bottom of the water wants to live on it, not mixed with the water....! O proud one, creature! Behold the pani (water) and now get pani pani (overwhelmed with shame)...! Oh lord Truth! When will the pride be devalued?" And the soil's current of preaching did not break still! Silent Soil :: 53

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Leaving the literal mode it is moving towards the suggestive mode now: 54: Silent Soil "When seeds have been sown, water rains, seeds sprouts and in some days crop begins waving like a hairy... woman...! But, not only the snow, even a cold wave in some moments like fire burns that ripe crop. Water gives life snow takes life, this is the difference in svabhava (nature) and vibhava (perversity), this the saints say who are the knowers of the life of the world. From this follows that although the outward skin of the snow is cool-natured, but, inside it is no more cold now! There has certainly developed

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burning nature! Otherwise, why when one is thirsty, his throat is getting dried up, and his eyes are burning, to get redeemed of these pains, in haste instead of water he eats a piece of snow does his thirst increase highly? Why does his nose flow? This is the success of perversity and restlessness of svabhava (nature). Even being so much the watery being of the sea, Mother- the great existence, does not drown the piece of snow. What is its secret? It seems it is the affection of the Mother towards its progeny, towards the part of the lineage, she cannot take such a step ...even forgetfully ever, she takes all the burden of troubles Silent Soil :: 55

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over herself and keeps silent inside." "...Admitted! the concoction of separatism is the result of pride, alongwith it this too cannot be denied that though the becoming very bona (dwarf) of the pride looks like the end of pride, but, it can be a bona i.e., bapan (sowing) also for the great pride in future!" 56: Silent Soil Thus came a sarcastic wave in the middle from the side of the stone pieces and not only touches the body of the soil untouched by possessive instinct, going straight it touches the inside! That instantly: "No...No! Innsolence it was, may the slip be pardoned, Mother!

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This context does not fit in your case!" And... the group of stone pieces started weeping. Then, in the form of prayer"Oh! beyond-pride, statue of softness, Mother soil! Give us a mantra so that we become diamond and become as genuine as gold!" Hearing the prayer of the stone pieces the smile of the soil speaks: "Tread the path of restraint, becoming a wayfarer is becoming a diamond, the word 'rahi' (wayfarer) is itself inversely saying ra....hi... hi..ra and one will have to become so hard that the body and the mana (desires) will have to be turned into ashes heating them, burning them into the fire of tapa (austerity). Silent Soil:: 57

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Great effort will have to be exercised then alone sometime the conscious soul will become pure. The word khara (pure) itself is inversely sayingwithout becoming ashes where is the pure-perception? Ra...kha... kha...ra..." And the soil's poselike raising the hand of blessing as generous as ocean. Today the soil has to be puffed up only. It has to be liquefied mixing water proportionately from the pot. Today the soil has to be puffed up only. Gradually dwindling the obsolete, the past moments have to be forgotten, that's all, today the soil has to be puffed up only! 58 :: Silent Soil

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And in its every particle, in every moment new, novelty has to be called in, that's all, today the soil has to be puffed up only! There is a well in the compound for this very purpose. Taking a bucket in hand the potter is standing at the well! Its bhawar (swirl) is having a joist, he puts that down, and is now disentangling the entangled rope. It is getting disentangled soon, but, while disentangling there happens to be a knot in the middle of the rope.... it is a tight knot. Untying it is necessary and the craftsman started his exercise. Bringing up his whole strength he concentrates it in both the thumbs of the hands, Silent Soil: 59

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in both the forefingers; the breath stops the outsider outside and the insider inside! Lo! There occured the kumbhaka pranayama (stopping of breath) by itself. Features chewing lips appear, in both the arms the network of nerves becomes tense, there is a puff in the skin, but, the knot is not getting untied. The strength of the thumbs has decreased, both the fore fingers are about to get blank, and the nails have become bloodybut the knot is not getting untied! In the meantime the group of teeth spoke to the craftsman thus: "Oblige the servant by bestowing the service, lord! And it is opportune, lord! We have heard the policy that when the force of speech dwindles the application of hands then 60 :: Silent Soil

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works, and when the application of hands gets weakened the gentleman uses weapon. Therefore give us the rope without any hitch, lord!" And the rope is consigned to the teeth that at once the sharp tooth spoke to all the teeth: "Oh brothers! You cannot find out the joint in this knot!" And The lower sharp tooth of the right side observes the knot from all the sides, and losing no time inserts itself in the depth of the joint taking the help of the upper sharp tooth of the right side. The tops of both the sharp ones meet together and their strong roots get strengthened mutually. Silent Soil:: 61

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Still! Even on this!! What to talk of untying the knot, it does not move even, instead, 62 Silent Soil the roots of the sharp teeth are about to shake and the tops are about to crack. Lo! The soft gums have been scratched in this struggle, flesh is about to peep from them. Beholding this happening the tongue getting excited spoke: "O rassi (rope)! My and your names have the same zodiac, but today you are not ras-si (juicy), you are looking quite nirasa (sapless). Up till now you were simple, were taken as a grand mother, elder sister broad-minded and slender, now you are simple no more! You have become densely knotty and densely obstinate.

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Leaving obstinacy loosen the knot! Otherwise, you will have to repent when in a few moments your undivided being will get divided into two...!" And speaking chhih...chhih... thu...thu... at this ignoble act, damning it drops saliva on the joint of the knot. The result is the rope shivers at its dreadful future! And, in some moments the knot gets wet, slackens becoming soft. What to ask then! Seeing the success the teeth get warmed up! All the teeth, upper, lower and in-front, untie the knot at once. Silent Soil :: 63

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Now the rope asks the tongue having curiosity"What was the trouble your master had from this knot?" The tongue unveils the secret: "O rope listen! My master is a man of self-restraint, afraid of violence, and non-violence is his life. He says that without self-restraint there is no adami (man), i.e., adami is that who is properly a:dami (restrained). Our revered deity is non-violence and where there is a knot, a complex definitely there deceives violence. The meaning is that the complex, the knot is a perpetrator of violence and in a complex-free state (Digambar mode) only non-violence gets nurtured, every moment develops, ....gets strong. 64 :: Silent Soil

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We are travellers of the complexfree pantha (sect), amongst us always this pantha is talked of, worshipped and praised. This life may keep on passing further like this, that's all! Nothing else is desired. And, you were keeping a hard, difficult knot without untying which the full bucket while being pulled out from the well that knot would fall off the pulley, and the bucket would lose the balance then as a rule. And the rope would get entangled in the pulley. As a result much of the water of the bucket jumping would fall back in the well, many aquatic jivas living in that water getting hurt Silent Soil:: 65

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would die untimely; how can my master become the owner of this fault? Therefore untying the knot was not only necessary, it was essential. Understood! O rope!! Foolish one! My dear!" What happens hither? The shadow of the soft, happy-minded body of the craftsman falls on a fish swimming freely in the clean water far away in the well. The head of the fish lifts up and her mental state also becomes upwardly, but, "how will my body be able to lift up to the body above?' This is the worry of the fish! The body is inanimate, isn't it! The inanimate requires support, and that too of the jangama (moving living being). 66 :: Silent Soil

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And listen! "The maya (deception) has got fostered because of the body, this my mind attracted,, influenced by maya.... The mind can be saner if maya is ignored... then...... Fallen in the blind well my state is like a frog in the well due to experiencing ugliness. Gati (mode), mati (mind) and stithi (state) have all got deformed, how can the svarupa-svabhava (self-character and self-nature) be known? Not a single ray sent from above comes to me." And, from the mouth of the fish comes out a voice mixed with humility: "May someone take me out from this blind well, someone make me meet that swanhood. No one listens to this wailing, O people with ears! Have you all gone deaf?" Silent Soil: 67

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Thinking that this wailing has been a wailing in a jungle, again the fish sinks in her thoughts and in that sinking she gets a ray that "the hope of life gets poison to eat from sapless thoughts, and, the long asleep fruitful capacity to work, patience, steadfastness open their eyes in the lap of strong determination." That's all! The fish becomes determined to come upon the earth. The hope for ephemeral life runs away, the thirst for godly life awakens in the heart of the fish! Then, then what? How long the love for the mindless water stay baselessly? That too disappears in a moment vanishes somewhere. The abode of fearlessness is found 68: Silent Soil

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fright disappears, from here begins the victory in the life of the fish, blessed! Now! The work in context progresses further, every organ was cultured thatboth the hands of the craftsman which had the impact of the education of self-restraint get at once restrained! Tying the bucket with the rope the craftsman leaves it in the well with a slow speed that any hurt to fish and other aquatic jivas may be avoided, and karmas, fruits of karmas here and there, now and then, may not play fraud with his soul's true state! Lo! hand to hand Silent Soil :: 69

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to see the dream fulfilled, the determination succeed, the peaceful eyes of the fish look up hopefully. Something like a plane is seen descending with 'dhammo daya visuddho' (religion pure with kindness). and 'dhammam sarnam gachhami (I go to the shelter of religion) written on it. As the bucket gets on descending in the well frogs and innumerable aquatic creatures below quickly glide in the depth of water to save their lives. But all those fish, motionless, unwinking, tongue-controlled, taste-enamoured, . behold the bucket descending with the hope that they will get some food from it! But what is this! Deception....! Seeing the bucket empty, taking it to be a novel trap 70 :: Silent Soil

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all the fish run afraid. Only that determined fish stands there with her friend and says to her something: "Come! We take its shelter. 'Dhammo daya visuddho', this is the only shelter of the shelterless ones! It is a great abode, this is our safety, otherwise, definitely today or tomorrow we will be a morsel in the mouth of death! Don't you know? Here the big fish devours the small fish fully, and enmity, malice is seen mutually in persons of the same religion and the same caste! A dog seeing another dog digging the earth with nails growls badly". At this her friend speaks: Silent Soil :: 71

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"To some extent you are right, but, if. by eating us our race gets strong, satisfied then... it is desirable because ultimately it is our own race that helps, all others remain perceivers becoming philosophers! And what is the belief of a different race? Today at every breath belief getting suffocated is seen....directly! And listen! What to say if the inward writing, the commodity inside is found as per the outside writing! Here the hypocrisy, 'Ram in the mouth and a heron in the side', deceives. Statement of mercy is different and the homeland of mercy is different, 72 :: Silent Soil

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there is life in the one, there is drama of life in the other, Nowadays... arms, weapons, clothes and daggers are found with 'Mercy is the root of religion' written on them. But, krpana (daggers) are not kind, they themselves say, 'we are krpana in us krpa na (no kindness)!' How far to say now! Even the flag of religion becomes a club, the scripture becomes a weapon getting occasion. And sweet sounding flute engaged in Lord's prayer becoming a bamboo can beat the treaders of the path of the Lord. It all the power of the time is!" Hearing the talk of the friend the fish says again: "If you have not to come, don't come, Silent Soil :: 73

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but, preaching uselessly don't eat time...!" And, the fish sets off alone without her friend uttering opportune sayings. Facing every hurdle cautiously is getting novel attentiveness or we should say, is getting final solution. It is very necessary to have understanding of faults along with the virtues, but having malice towards the faults is the development of the faults and the destruction of the virtues; bearing malice towards the thorns, remaining deprived of the smell and the pollen of the flower is held ignorance, and enjoying sweet smell, sweet pollen saving oneself from the thorns is the sign of wisdom which - - is found in rare ones! 74 :: Silent Soil

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Hither... descended from the midair, the bucket in the water and the water in the bucket, both merge completely. The fish gets entrance in it, meditating upon the mantra dhammam sarnam pavajjami', her faith is getting more assured, her soul is getting more healthy. Seeing this peak of fortitude, seeing this faith of the mind all the fish wonder and for some moments their fears are forgotten. One has thought of doing a good action, determined firmly and all the rest supported it. One meditated the rest got influenced, one had the sight all got the direction. They got the shelter of mercy, ray in their heart shone and all got enlightened with bright light, Silent Soil :: 75

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got bathed from inside and outside both, at once! On this occasion the whole family gathers with a happy face. Fluid waves are rising with the fish swimming and the fish are getting surrounded with them. It looks as if everyone has a flower garland in hand and the great fish is being honoured, slogans are being raised"May the journey to salvation ....be successful, may the dose of delusion be defeated, may the religion win, may karma disappear. Victory, victory victory, victory, may the victory be attained!" Lo! The time has drawn near, the bucket like a plane is about to rise up and an auspicious wish gets expressed from the mouth of the fish: 76 :: Silent Soil

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"It is my kamana (wish) that in the limitless coming time there may remain no kama (lust) in this heart, that's all! There is only one purpose of this auspicious journey that equanimity-equality may be my food, that ever rising, ever blooming may my feelings be, that the violence having the demon's body may not have influence on man's mind, in the sky, on the earth, insides of the earth may the religion of jiva, the religion of kindness flourish....!" The bucket overflowing with water now rises up from the well, from the bottom of the fall towards the heights of progress. The fish is only seeing, there is no dearth of water, there is no dearth of strength yet the fish is not swimming. Silent Soil: 77

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She has just forgotten swimming, has become steady-minded, as the self-nature has been perceived action seems getting absent now...! She is becoming brilliant! The bucket came upon the earth uninterrupted, the fish's confinement in the well ended; there is the obeisance of the sunlight golden, joy-sprinkling....! Illumined with sunlight the Nandan forest of colour becomes a flood of bliss. The mass of dust becomes sindura (a red powder) for the face. The eyes of the fish now dart directly towards the Upasrama...! The sun has sent his mistress in the attendance of the Upasrama for the whole day, and that keenly attending sunlight is, in a way, kissing the courtyard and every part of the Upasrama...! 78 :: Silent Soil

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It is a beautiful mass of colour, is gross yet it doesn't get caught. Except for the sun, whose features devoid of subtle touch are similar to the Lord? ........ Of the sunlight. It must be admitted that this is the effect of the shade of Upasrama, and the slips of the fish get rectified... the sufferings get powdered. A sight is beheld in the compound of the Upasramathere is a big pot bound at the mouth with a double clean khadi cloth and the potter goes towards it with the bucket in hand. He filters the water jetting with a great care, slowly the water is getting filtered. Meanwhile, the sight of the craftsman slips a bit elsewhere. Silent Soil:: 79

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Getting excited for jumping the fish jumps out of the bucket and falls in the pious feet of the soil....! Then she weeps bitterly. Her eyes get filled with a sensitivity and 80 Silent Soil gets shrouded with pain; they are at once athirst of novelty, like the slaves of the Lord they have become excellent. From those eyes bright tear drops dripping wash the feet of the soil....! These drops have gathered the piety of the milky ocean from the bottom, have showered off the waters of the ocean of pain from the head. Here the pen asks this age whether humanity has died completely, whether demonicality has bulged out here?

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It seems that humanity has lost bounteousness somewhere; and, then when was bounteousness nurtured in demonicality? The sight of a personality imbibed with 'vasudhaiva kutumbakam' (the earth is a family) its taste, its feeling is not available now to these eyes...! If it is available then not in Bharat (India), it should be seen in Maha-bharat (greater India)! In India the sight is that of selfishness. Yes! Yes! So much change has definitely occurred that 'vasudhaiva kutumbakam' has been modernised; 'vasu' means money, wealth, 'dha' means wear. Today the wealth has become the family, the wealth has become the crown of life. Silent Soil: 81

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Now the fish says to the soil"You too tell something, Mother! Make this subject more explicit, Mother!" At the request of the fish the soil says something in the form of essence ":Listen son! This is the true sign of kaliyuga (age of vice) that the khara (genuine) seems it akhara (unpleasant) always, and take that as satyuga (age of virtue) when even the bura (bad) seems like bura (powdered sugar) always." Again the fish submits in the middle that the subject is getting obscure, make it a bit simple. The Mother says: "Try to understand, son! Whether it is satyuga or kaliyuga, it is not an outside but an inside happening. The vision engaged in search of truth 82 :: Silent Soil

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is satyuga, son! And the vision sunk from, throat to foot in false objects, taking true as false is itself kaliyuga, son! Kali like death is the abode of unkindness, is very cruel, and sat like a bud, a creeper, is extremely kind, full of softness. In the eyes of kali there deepens always the darkness of delusion and in the eyes of sat there waves always the heart of peace. One's vision is darting after the individuality, the other's vision is waking towards the collectivity; one's world is evanescent, the other's is art-permanent. One's life looks like dead is a lustreless corpse, Silent Soil: 83

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the other's life looks like nectar, is lustrous liberation. We shall have to burn the corpse and shall have to awaken interest in liberation. Understood, son!" "I was ignorant, I understood, Mother! I was confused, am now clear, Mother! Now for drinking water is not needed, now for living strength is not needed. This broken, torn life may get joined somehow with the eternally true, .... with the eternally conscious, become joint less, that's all! Now for sewing needle and thread are not needed. Born in the water even this fish kept burning, where is the coolness from water, from aquatic creatures, 84 :: Silent Soil

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in the inanimate being, which in some moments I have got in these feet, Mother! The sandal wood from Malaya mountain and enticing, shining moonlight also have jumped away somewhere from the mind, your coolness has rained happiness on my body today. Mother! You are a cool tendril! Shivayani (abode of liberation) incarnate! In thy lap I will get more understanding, Mother! In thy lap further research will begin of the aggregate of innumerable virtues, Mother! And listen, Mother! I do not fear illness so much as I fear mental perturbance, and I do not fear mental perturbance so much as I fear upadhi (outside possessions). I need upadhi, not upadhi, Mother! I may get samadhi-samadhi (equanimity-trance), Silent Soil :: 85

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not avadhi (idiocy), idleness, that's all! Upadhi i.e., upakarana (tool), it helps, isn't it! Upadhi i.e., outside possession, it harms, isn't it!" And the fish says: "Therefore, give me sallekhana (fast unto death) Mother! Give me ullekhana (utterance) the seeds of understanding, Mother! Give me observation....... I may observe the sama:dhi, that's all!" Smiling at this the soil says: "Sallekhana means thinning the body and the passions, son! Thinning the body suffocates the passions, -they should get suffocated. And the body is not to be finished, the true sallekhana is not to be sore-faced and happy-faced when one's body finishes, when one gets maya (money etc.), otherwise the riches of the soul gets plundered, son! 86: Silent Soil

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Weather may be favourable or not, the talks around may be favourable or not, the good lies hidden in the gain of pleasure or pain, it is seen on seeing with the eyes of equanimity, The word labha (gain) itself is saying inversely la...bha...bha...la... (good) In the last this is to say, son that in your life-time do not become a cheat like cheat fish, do not become even forgetfully freakish in the waves of sensuality. And listen, son! Remain an innocent fish, this is the mother of samadhi." And the soil hints at the craftsman: "Take this promising one to the well with safety without any delay! Otherwise she will die, you will earn demerit Silent Soil :: 87

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which will fructify in intolerable misery!": The water has been filtered and the remaining aquatic creatures in the cloth and the fish, the craftsman with full care, dropping pure water in the bucket, puts down in the well. . Again once more the sound of daya visuddho dhammo' (religion pure with kindness) resounds, and the sound colliding with the sound, the echo coming up colliding with the walls merges in the Upasrama ... as if sinking there! 88 :: Silent Soil

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Chapter-2 Words are not understanding Understanding is not purification VII (900000000 WIN

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Lo, now the craftsman in the kumkuma (saffron) like soft soil proportionately mixing the filtered clean water is breathing new life in the soil, in the compassionate particles new vitality from dissociation to association emergence of unification, and the soil is swelling. The fluidity, the nature of the water element, is now experiencing stability. Entering the vitality of the soil the water there has gained new vitality, reaching the feet of a knower the ignorant person there has gained new knowledge. The unstable has gained stability, transitory has the gained permanence new, novel change...! Silent Soil :: 89

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Perpetual dance of the conscious in the body is this Which are those eyes, whose, where are they to whom the perception of this dance is possible? Yes! Now starts the talk of winter season. Necessarily in it is the hand of the deformityon every branch, every leaf of the plants there is snow-fall. And the wind chimes in, having an impure mind and dirty body, with the nature. Beautiful, soft-bodied these creepers getting pale with the touch of the winter are burning completely Everyone's body is familiar with the sensation of tremor, but, whose heart is filled with compassion? Who is he, where? When does he become kind? The shower of compassion 90 :: Silent Soil

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is a thing excellent on the earth. When have the teeth been in the art of music got initiated, educated and trained too? Yet like skilled ones everyone's teeth are dancing. The days have shrunk, the brightness of the sun looks as if it is afraid, is diffusing, and, though the sun is high in the sky, is bowing-headed. Wherever beheld the glamour of the snow is smelling over the earth. And today! Dense, defeating the attribute (blackness) of the beetle, like a mine of saturn, the mother of the fear, the pride, the sin the night has got doubled. Eventually, everyone is feeling sore with the winter: but, but what? One exception is there, that it is an easily passing night for the craftsman! Silent Soil :: 91

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Only a thin cotton sheet on the body is enough for him, and the thought of the winter is over. Still, by way of worldly convention the soil says something to the craftsman from the compound outside "The body is body, a shadow, a delusion of the inanimate, seems like a spouse... So... at least take one blanket over the body, that... more..." The soil becomes silent at once... then.. listens to something from the craftsman. "Those who are blank of strength are persons with blankets and, are slave to lust. We are strong are slave of Ram and, sleep beside Ram. The help of blanket is not necessary for us, we honour the cheap cotton sheet only! 92: Silent Soil

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The other thing is this that the hot skinned ones are afraid of cool temperature and are against moral actions. I am cool tempered and the nature of the season is also a lake of coolness; both have similarity, that is why the friendship is continuing uninterrupted. We love svabhava (intrinsic nature) and we are safe in svabhava. If purusa (man) is away from prakrti (soul's nature), definitely he will be full of deformity. Absorption of purusa in prakrti is liberation, is substantial. And, getting absorbed elsewhere is wandering, is delusion, is samsara...! And listen! From the pacifist saints we have obtained an aphorism that not only outward lethargy but, Silent Soil :: 93

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the lustful mentality of the slave of mana (desires) is tamasata (obscurity), kaya-rata (absorption in the body); that is in true sense kayarata (cowardice) inwardly! Listen, correctly listen with attention! Get absorbed in the bodiless! The body and the kayarata (absorption in the body, cowardice) may these both get merged in the lap of anta-kala (death) for the infinite future! Like the petals of flowers the soil has puffed up fully. This puffing up of the soil is the original form of smoothness, of lovingness. And negatively, is the uprooting of roughness, of antipathy. 94 Silent Soil The momentum that has come in the soil is the result of the water the soil has drunk, but when will the capacity to retain the

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water emerge in her? That will emerge when the smoothness increases in the soil and she drinks fire. To take the smoothness of the soil to the crest the craftsman is coming In the sacred hour of the morning the joy of the soil is boundless; and, lying there a thorn beholds this sight gaping through the amcala (extreme part of the sari) of the night like a wondering thief! His head is half torn, hand is half cut, hurt by the stroke of the pick-axe at the time of digging the soil, he has thin, lean back and kati (waist) that is now further kati (cut), his eye has got last of the side leg has broken, and his unsteady weak life-span also has got affected by beating, Silent Soil :: 95

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. to some extent got diminished. How far to say the thorny body of the thorn now looks somewhat odd. There is no doubt his prana (vitality) is just coming to the throat, and there is no visvasa (belief) of the svasa (breath) now, still, the hopeful relies on hope, isn't it? It is an incontrovertible rule that the body's strength is like an iota, that of the mana (mind, fancy) is like a maund. Yes! This is what is happening here. The body of the thorn is completely infested with jvara (fever), still he is not getting finished, is living, and his mana is drinking juice filled with sweet jvara (tide). Whose mind will not get astonished at this? Listen to its reason alsothe mana has the support of deception, by nature the mana is unsteady, but its deception is unmoving, it is a mine of maya (deception), isn't it? 96 :: Silent Soil

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It has determined to revenge upon the craftsman, giving him a thorny pain this mana will get peace; that way, the mana is the repository of animosity. The pride develops in the shade of mana; the head of the mana never bows, namana (obeisance) to a samana (saint) is done only when there is a na-mana (no fancy). Therefore mana always says nama na! nama na!! nama na!!! (bow not, bow not, bow not). With the intention that somehow the 'clouds' may scatter and the thorn's mood for revenge change, the soil says something to him: "Intention for revenge is that marsh in which not only big oxen but group of strong elephants even get bogged badly and sink into it up to the throat and the cheek. The sentiment of revenge that fire which burns the body as well as the conscious being through births. Silent Soil :: 97

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The sentiment of revenge is that rahu in whose vast mouth even the conscious brilliant sun becoming a small morsal loses his being. And, listen! Dashanana determined to take revenge upon Bali; what did he get? His body's strength got crushed, his mind's strength got distressed, and fame's strength crumbled down. Didn't it happen? Crying 'save me! save me!! save me!!!' he began to weep in the demon's voice and, he was called 'Rawan" thence". "Yes! Yes! Enough! Enough! Put an end to further preaching, Mother! Do not extend the name only in sight, some dimension in the direction of the virtues too now, Mother!" Here the attack is on, there nearby a rose plant is standing fragrant with sweet smell. 98: Silent Soil

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And, from the side of the thorns * voice loudly resounds: "We accept that we are efficient in causing others thorny pain, that is why we are thorns. Yet, it is a great lapse to see us as thorns only always, sometimes thorns also are more tender ... than the flowers, and sometimes the flowers also are harder .... than even thorns. When the blooming flowers * touch us with their soft fleshy cheeks, every particle of their softness blooms with our hard pricking, a novel happiness and peace getting experienced play in them. Then, tell us how do we remain thorns, how do they remain flowers? That lustful merry-making, Silent Soil :: 99

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has attacked us, has hurt our worship very much; yet aren't those flowers thorns? It appears that somewhere the sand has fallen in the eyes! These beautiful creepers try to make us fall from our character, from our nature... they coil around us, embrace us freely, yet the glory of the character of we thorns doesn't melt, doesn't shake; they sprinkle their pollen, their attachment on our pointed faces, still, are unable to make us attached, are unable to put a blot on us. They send their sweet smell to the un-expecting nose, but, but what? When are they able to awaken any expectation in this nose! 100 :: Silent Soil

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These wondering-eyed, smiling-lipped ones slide quickly some intoxicating charm, some tastefulness up to these eyes, keep dancing amorously, frolicking before us always. Often handsome persons are seen having perverted conduct, outside they are somewhat clean and soft haired, inside they are of somewhat filthy hard race. It is well-known in the world that the flower is the weapon of cupid and the spear is that of Mahadev. In one there is pollen, dense attachment, whose fruit is transmigration, in the other there is detachment, sinless renunciation whose fruit is the other coast. The one takes away others' dama (restraint) and in return fills with mada (pride), the other fills others with dama and makes them immediately nirmada (meek). Dama is happiness, a source of happiness, Silent Soil :: 101

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mada is misery, the death of happiness! Still, what an anomaly it is that every mouth praises flowers and 'kills' thorns! Is it not an attack on truth? The western civilization does not prohibit attack, rather, is extremely offensive, in its eyes gloats always the ever rising, horrifying dance of destruction; and, the direction in which the wise ones went out, went to the jungle leaving everything, naked, absorbed in the self, in that direction.... their's-index, preamble is the Indian culture the introductory study of happiness and peace. 102 Silent Soil The spears are worshipped, therefore, the flowers are talked about. Certainly the flowers are the stuff for worship, they are offered at the feet of the Lord, but, the Lord doesn't touch them

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even being a spear-bearer. The Lord has burnt the cupid, that is why.... becoming shelterless the flowers come to the feet of the Lord in the hope for shelter. And Listen! Getting the holy contact of the Lord the thorns have had a transformation opposite to flowersfrom where to here, and from here to where? From when to now and from now to when? etc., etc.,... The subtlest facts of place and time get informed easily in thorns. Otherwise, why is there in the compasses and in the time-telling machines, the watches, the existence of needles? We should not forget this also that to remove the haughtiness of the densely proud ones the penal code is formulated; Silent Soil :: 103

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and, the ruler's rule should not be a bed of roses, rather, should be thorny, otherwise, the rajasatta (power of the state) will become the queen, the capital of rajasata (passion)! That is why a change, a movement in the right direction is desirable in the mental working of the craftsman..." And the wounded thorn again says"The craftsman should at least beg pardon of the thorn for this lapse, Mother!" Now the soil's address: "O listen! Where do you know the nature, the character of the craftsman? He is the one who has attained the other coast of the limitless, boundless sea of forgiveness, he is the statue of forgiveness, forgiveness incarnate." Just then, the voice that has consumed the fire 104 :: Silent Soil

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of anger having drunk it, filled with the nectar of compassion and seasoned with firm gravity also, comes out from the mouth of the craftsman "Khammami, Khamantu me... I forgive all and ask forgiveness from all, may my spontaneous friendship remain with all forever! Why, when and with whom should I have enmity? In this whole world here no one is my enemy!" This seasoning with modesty, like the mica seasoned crore times, affects the eternal consciousness of the thorn crossing the cover of his body. The up-rushing feeling of anger rising to great heights like fire is descending backwards, becoming very indifferent in the absence of 'fuel is getting pacified. Every moment the feeling of revenge, representing the storehouse of sin, is being vomitted, Silent Soil :: 105

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every moment understanding, representing the treasure of punya (merit), is coming, and, purification, representing the self-experience, is being paid obeisance spontaneously, with ease! Here!! The pen strives to explain the present topic further: "The word-plants never flourish without being watered by understanding; true it is too that if on the word plants flowers of understanding never emit smell replete with fragrance and pollen, then! When and where will the fruit bunches of experience and taste swing...?" Listen attentively! The pen tells, further: "The ripe fruit in which the flower of understanding gets moulded, gets changed, is called purification. Perturbation gets reared in understanding, purification is unperturbed. 106 Silent Soil

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Satisfaction is experienced not from the flower, but, from the fruit. The flower is to be saved and the fruit is to be eaten. Yes! Yes!! The flower may have smell but, where is the juice in that! The fruit is full of the juice and, is fragrant with sweet smell too ...!" The heart of the wounded thorn moved, its hardness melted by this craft of the craftsman, by his never-before-heard words. Repenting the thorn says; "The welfare seemed to me as if contained in harm and harm in welfare; I didn't grasp the root, I didn't take the crest as attractive; a great lapse has been committed by me. Reverse steps took me far away... backwards.. The right path got left; the gandha (fragrance) I said ganda (dirty) and the moon blind; Silent Soil :: 107

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the nectar seemed to me poison; my lapse may be pardoned, Lord! Give me a good mantra that my whole life may become peaceful, quiet, by and by, then, a time may come in my life that I become a shelter full of fearlessness to those seeking shelter, and that too, a most humble one." At this the craftsman says: "Mantra is neither good nor bad, good and bad is one's mind. Only the steady mind is that great mantra, and the unsteady mind is a self-willed machine of sin one is the stair of happiness and the other is the draught of misery." Again the thorn expresses his curiosity: "What calamity is moha (delusion) and what art is moksh? I may be told their implication, not explanation; by implication one is rewarded, by long sky-kissing explanations the value of the original gets lessened, right valuation gets lost. 108: Silent Soil

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One may mix the water proportionately in the milk, yet the sweetness of the milk gets necessarily lessened! The skill of the water prevails upon the tongue!" The curiosity of the thorn gets satisfied at the address of the craftsman: "To get affected by the thing other than oneself is the result of moha, and, getting absorbed in oneself leaving all is the abode of moksa." Hearing this the thorn immediately speaks out - "Bravo! Bravo! Today I find myself in the shade of genuine literature. The lines of words coming out from your mouth twinkle like pearls. Extraordinary is this exercise of yours in implication; heard from many, but this has been rarely heard. And your suggestiveness also appears faultless; Silent Soil:: 109

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varied dainties get forgotten. Lord! if convenient, it will be a great kindness that becoming broad-minded you tell and I receive well the literal method. If you speak on the word 'sahitya' (literature) then what to say, best and timely it would be!" The word 'sahitya' as if getting moulded in the artistic mould of the craftsman! "That which is combined with, coordinated with the hita (good) is taken as 'sahita' and, the sense of sahita is sahitya. It means that the true sahitya is that whose perusal generates and accomplishes joy; otherwise, devoid of joy, it is like a flower without smell, merely a senseless jumble of words....! It may be so said also that the meaningful life breathing peace is the generator of eternal literature. 110 :: Silent Soil

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The eyes may read, the ears may listen to this literature and the hands may serve this literature; this literature is living, isn't it!" This time... the thorn feels joy many times more than is felt during the contact with one's spouse; even being torn-headed, churning the literature his head becomes the crusher of the cupid...! Sunk in the rasa (joy) of literature, though one-legged, the thorn gets absorbed in dancing. Slightly smiling his soul makes the craftsman feel that eternally the soul lives devoid of faults; but everyone's body gives pain to everyone, that is why it seems the body is cremated in the end. Oh body! Burning in fire, becoming ashes, turning to dust many times, even then continues burning the soul taking birth again and again. Silent Soil:: 111

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Hither, on the contextual topic of literature this pen too speaks out: / "The listener overwhelmed with faith assimilates the rasa (taste, joy) of literature many times more than the writer, the owner of the pen, than the one adept in the art of lecturing. One skilled in the art of listening to lectures is like a swan having the capacity to differentiate milk from water. is, that Proper the tongue of the cook is able to taste less the tasteful food. Because both the lecturer while lecturing and the writer while writing return to the past. At that time the thought of taste and distaste does not remain in mind, there is only a grapling with the unattached past, that's all!" The craftsman is coming towards the soil! He has to trample the swelled soil, 112: Silent Soil

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has to make a ball of it. The act of trampling is also not possible with the palms, as the smoothness has to be brought in the soil profusely, isn't it! A gum has to be made of it This is possible with the foot-soles only, because, in the field of action the hand often becomes cowardly, the kara (hand) demands the kara (hand, tax) and that openly too. Not only this much, it gets filled with manavatta (pride); falls from manavata (humanity). The foot has opposite nature, is convinced of hard labour completely, it often gets wounded doing hard labour and, it accepts pava-nata (bending of foot), thereby blossoms with pavanata (piety). Lo! Suddenly what is this to happen...! The sun of breathing as if is sliding towards the setting..., The craftsman's right foot is getting senseless, Silent Soil :: 113

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in which blood was circulating, now the blood has frozen in that foot... And, the other foot says some couplets, at every step prays the Lord: "I may not trample others, becoming covetous of position not commit mischief, may not tread upon any life, oh Lord! And how can putting foot on the head of mother soil, the chaste authority of peace, be possible, oh Lord? It is the rain of annihilation on a happy region, it is a stroke of cruel thunderbolt on the hill of love, of affection. I may not take the age away from happiness and peace, and not crush it with unhappiness and misery." A wave of impatience runs in the soil; even the duration for an avali (a fraction of a moment) leaves poison behind; 114 Silent Soil

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hence forward what happens is not known! In what form that happening will emerge and how long will it stay in that form? What will be its result? All this is in the lap of future but, it constantly gleams in the divine intelligence of the knowers of past, present and future. The understanding of the soil becoming dimmed merges in speechlessness! The mind of the craftsman becoming languid pays obeisance to speechlessness, is completely incapable of ordering the feet; and, without getting instructions from the mind what should the mouth speak? At this the tongue speaks out: "Follower of improper instructions the tongue is the path to the bottom of the earth, that is, the jiva who conquers the tongue his miseries cease and life passes happily, long-living he becomes, Silent Soil:: 115

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and his chain of words becomes a sanjivani tablet (a medicine), a remover of one's own and other's pains...! Walking, improper walking and crushing, these are three things. The context is that of crushingmother soil will be crushed...! Well then, what to say, why to say and how to say to the feet?" And, the tongue becomes serious. The craftsman's nose too made this pungent ill-smell its food, that is whyit doesn't transmit the permission to crush the soil, it does speak ill of this action; and twisting itself a bit the swelling nose gives the feet full support that their staying away from the task is just as well as proper. Seeing the golden brightness, like that of the rising sun, of the vast forehead getting dimmed and dissolved, 116 :: Silent Soil

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both the eyes of the craftsman send their light far away.... inside and shut the doors (lids). From this it gets deduced that the absence of the eyes on this occasion is the non-support of the coming .calamity. These eyes are also very far sighted. To say in shortevery limb, sub-limb, even the head of the craftsman is the traveller of the same path of which the feet are the travellers. Both the soil and the craftsman are beholding the mauna (silence) standing between them. Who is greater than mauna? Greater than the mauna is he who makes that mauna put aside his quiescence, and hears what he murmurs. The body of the speech has its limits, isn't it! The maya (ilusory creation) of the drum is secure within the boundary, isn't it! But listen! Where is the limit of the shadow of the hollowness? Silent Soil :: 117

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That is the treasure of all treasures, like the spouse of knowledge is sacred for centuries, isn't it! First the mauna turns towards the soil; like wax the maun melts and his smiling mouth opens. Soft sweet like modaka (sweet balls) equanimous group of words come out from his mouth: "Oh mother soil! Regarding the craftsman your faith also seems unsteady, this is definite that which slides, that which slips away is called a river and is temporary. The ocean doesn't slide, so is permanent; but, the river slides towards the ocean, doesn't it! Otherwise, neither the river will remain nor the ocean. This sliding is the river's samiti (caution in one's actions), this glancing is the river's pramiti (cognising, knowing), this is what is called faith, that's all. The faith remains restless 118 Silent Soil

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until it gets feet (conduct) to walk, and , in the conduct without faith, joy is not felt, cannot be felt. Again, active faith is called fidelity (nistha); this too should be kept in mind. Out of the deep fidelity manifests that fruitful consecration of fidelity called vital consecration (prana pratistha), which like the pure smell of nishigandha (a flower) making the inner and outer atmosphers fragrant, tickles and pleases every one's, every promising one's mind. By and by the container of the consecration enlarges and where the fidelity flowing towards extremity gets stationary, there it is called proper establishment (samstha) Thus by and by, by increasing order, that right faith, passing through fidelity, through consecration, forever, forever free from buying and selling, gets the unending state Silent Soil :: 119

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of the establishment sachhidananda consciousness-bliss), Mother!" And the maun sinks in himself. "O mauna! Listen a bit, do not merely talk of faith, talk a bit with faith!" Thus the faith of the soil challenged the maun standing before. of (being "I keep mum with the sin you keep mum with the faith; you are devoid of everything except the sin. The eyes can grasp the hope, but the perception of faith is possible by the faith only, neither by the eyes nor by the hope. That foundation of the world (srsti) made of punya and apunya (auspicious and inauspicious), cannot come down in the skinny eyes, but, only in the religious eyes of faith." Out comes the faith of the soil rolling in deep thought, turning beholds the mauna 120 Silent Soil

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and his eyes become somewhat red also. At once on his red eyes frightening the mauna, the blue eyes of the craftsman for a moment sprinkle blueness. Taking the body as opposite party the craftsman makes the conscious, the other party, alert by saying: "The body, mana (mental organ) and speech have been obtained again and again many times, and completing the obtained duration have melted away becoming liquid; we may embrace them overpowered by infatuation and foolishness, but alas, staying with the purusa even they do not stand by him. The prakrti has given the purusa nothing, till today. If has given... then not the juicy part, it has given only the hollow one, mere deception. "Has given dhokha (deception)! Alright dhokha", saying it again and again Silent Soil :: 121

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the purusa dho (washing) with the water of his eyes kha diya (ate it all), and today even the lowly purusa is looking forward to an occasion for getting something unprecedented from the prakrti...!" The conscious now tells his intention to the craftsman: "The payees are able to pay less attention to the country, and when are the conscious ones able to pay attention to the body? That is why... the raja (king) dies in the battlefield saving the public, and the maharaja (an ascetic) dies in the forest saving the flag under whose shade lives the whole earth happily inhaling blissful breath." At once deformation appears in the features of the prakrti hearing her harsh criticism, and, her irony eyes become excited and red! 122 :: Silent Soil

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From them bright rows of rays break which enlighten her forehead on which some lines are written: "Not prakrti, purusa is the mass of sin; prakrti's cultural tradition has never been overpowered by others, rather, is devoted to her own selfhood." Some more lines preaching the purursa inspiring him for purusartha (endeavour)! "Never catch hold of the other stuffed with contraries with your own self, parakho (examine) that correctly, oh purusa! Somehow, don't have the sin in mind, but, losing it for a moment examine the sin also; then, whatever gets decided as your own, take, adopt that. Again, understanding of the sublest faultthe rolling down of Jnana (cognition) towards the object is the highest misery, direst pain; Silent Soil :: 123

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and, the object getting reflected in Jnana is the supermundane game. One is dressed with humility, shy of defeat; the other is in a free country, adorned with substantiality. The prakrti beat the purusa; differently, the conscious also came in her striking range. On striking the substance the attributes do get affected. When the root is struck the tree dries up, water the root it blooms fully." Thus! The conscious of the craftsman becoming alert reflects upon the duties of oneself and others 'May the control, the rule of the purusa not on the prakrti, but on the conscious; of the conscious not on the senses, but on the antahkarana, on the mana (mind); of the mana not on the body, but on the group of 124 :: Silent Soil

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senses, and of the group of senses not on others, but on the body prevail always. But, the body should be ruled only, not the ruler, controller of any one, being enjoyable! And, the purusa should be the wholesole ruler, being a substance possessing the aggregate of attributes, a sensitive being, an enjoyer!' The functional power of the conscious which is unpaid, becomes active. Transmiting corroborotion to this state of the conscious smile appears on the lips of the craftsman. The colourful mode of the inside of the upayoga (state of consciousness) brings about colour in yogas (mental, bodily and vocal actions). Every organ of the craftsman gets conducted like a machine operated by an operator, Silent Soil :: 125

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and first of all craftsman's right foot does the auspicious beginning slowly rising upwards, then alights on the head of the soil. Like an intelligent female ruddy goose craving for the moonlight, the soil raises her head welcoming the formative foot. The upper to the downside, the lower to the upside, quickly, quickly gets the soil turned! The feet of the craftsman experience that they have made the impossible possible, feel that this touch of the softness is examining penetratingly at the other side the highest purusa who is beyond all touch; here the pride of the soft velvet appears to have died. The beautiful cluster of mango flowers, the smoothness of the softest buds have forgotten their self-esteem here; unable to bear their insult 126: Silent Soil

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are hiding behind the veil of shyness, and have got somewhat angry, otherwise, why their outwatrd thin skin slightly red, soaked in blood? The softness of the soil, mother of wax, could not remain silent, the secret could not remain undisclosed, spoke out: "If you wish, listen, I tell some facts worth telling, worth hearing. Somehow I introduce you with that Existence, with its wonders! The kindness black like collyrium that is overflowing in the eyes, is teaching something recognise the conscious....! The clear redness, ruddiness of the dawn that is reflecting in the lips, is making us get something equanimity to keep along with all our affairs always; the fleshy youth that has trickled down the cheeks Silent Soil :: 127

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is tellingoffer exercise appropriate strength...! The crookedness in the hair stealing the attribute of the beetle is telling something do not hold the body in esteem...! The mobility that is thrilling respectfully in the feet is murmuring take rest having trod full......! Further listen ! where is the beginning and the end of that existence ? Where is the bank of the greatness? Whatever is, is present, a particle in the limitless amount, a drop's Jalanjali (obeisance) to the ocean, that too living in the ocean." Saying this the softness of the soil takes the veil of silence over her face! 'Take rest having trod full,' this line awakened the conscious of the craftsman and churned his mana (mind); 128 Silent Soil

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the body became smart fully which had become dull, lazy. The act of crushing gets more momentun, and the craftsman's legs sink knee-deep in the depth of the soil! The prakrti, the soil coils round the strong calves of the legs of the purusa, as a female snake athirst of smell embraces a sandel wood tree...! In this act of coiling is bursting the sentiment of bravery from the arms of the maha-satta (over-all-existence), the soil and is asking the craftsman: "Why have I been remembered, why have I been called outside? Present is the sentiment of bravery adored by brave ones, for centuries I have given strength to the age! Take! Again and again fill the cup and drink, may your desire for victory be fulfilled! Be Yugvira! Be Mahavira'! Be unimpaired virility!" Now the vigour of the craftsman speaks... to the sentiment of bravery: "You are speaking under Silent Soil:: 129

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intoxication! In this respect our belief has become more firm that to get to the bank through the sentiment of bravery is not possible, and the cessation of pain through sentiment of bravery impossible in all the three times! Getting the conjunction of fire the cold water too by and by burning may boil; even then, listen! Controlling the blazing fire it can put it out. But, entertaining the sentiment of bravery makes the human blood at once simmering, it doesn't come under control, no question to pacify others even the peaceful atmosphere begins to boil like a volcano. And, on entertaining him excessive rashness bursts out in life, the hunger to rule others is its result. 130 :: Silent Soil

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The root of the pride is stiff like the stump of an acacia tree; it stands negating the other trampling other's value under its feet. As the pride gets shoked, the sentiment of bravery cries, forgetting himself becomes red hot and kicks at the tradition of pauranika (prehistorical) personages. Man inherited Manu's ethics, has it been forgotten or died? Let the first step be the rumination over the pride, let the next step be correctthe ruination of the pride, and that too from the roots! No slip be made!" Seeing the sentiment of bravery declared useless and thus disrespected, the sentiment of laughter slipping from the lips of the great existence of the soil bursts out at the craftsman: "The sentiment of bravery has his own history the brave ones are aware of that; do not try to upbraid him! Those who are not vira (brave) are avira (not-brave); what on them, even on their pictures Silent Soil :: 131

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abira (red powder) is not sprinkled. Yes, it is different that on passing away laid on the bier it may be sprinkled.. On their history neither becomes weeping nor laughing!" So saying the sentiment of laughter speaks out a proverb with a burst: 'Take the food half, drink the water double, i labour three times, laugh four times, and live for hundred and twenty five years! Happiness is a friend of the near promising ones, happiness is an asylum, a divine branch on which.. bunches of flowers and fruits of virtues ever, ever swing." "O laughing one! Don't discuss laughingly, don't give so much value to the sentiment of laughter! We do not agree with your opinion, we cannot accept a laughing matter on any cost like a truth-fact." The craftsman says again thus "Even though for destroying sorrow 132 :: Silent Soil

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the attachment of laughter may be necessary, but for the development of the knowing power the renunciation of the laughter is a 'must', as laughing is also a kasaya (passion), isn't it! The laughing-natured is often rash, where is in him the distinction in worth-doing and not-worth-doing, where is in him the gravity, the patience? He is ignorant like a child, that is why...! Where do the Sthitaprajna (equanimous ones) laugh? Where do the self-knowers get entangled in the net of delusion, of deception?" Seeing succeeding, his manoeuvre not judging his trick not working,, the laughter adopted another course. And, he remembers his companion far away inside the great existence, the soil, boiling in secret nether world. The sentiment of wrath, fiercely black, combustile, heartless, Silent Soil: 133

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of unkind values gets awakened. As he comes to know the incident his heart gets disturbed, gets bilious, brows become crooked and tense, the corneas in the eyes become red, acidic. In a little while his fluttering long nose puffs up like a balloon. Agar bati (if the wick) doesn't get the conjunction of agarbati (incense stick) then... it is a different thing... is incomplete, but as it is complete, and inside the gunpowder is stuffed, then what to ask! From the nose red flames of anger mixed with dense smoke begins to flow repeatedly, and the nose begins to look dangerous. So it seems that the nose is the treasury of anger; no one doubts the phrase 'naka me dama kara rakha hai', (i.e., has plagued). 'There appeared the end of satoguna (sublime virtues)here, there spoke the extremity here of rajasa and tamasa (passion and ignorance)'. 134 :: Silent Soil

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'Introduce no more', fearlessly the craftsman says to the wrath in moon like amiable mien: "The wrathfulness is deformation, is defilement, is decadent in nature; the gentleness is a mode of nature, is indestructible in character. And listen! Haven't you heard this epigram? 'Less income and expenditure more is a sign of getting ruined, less strength and anger more is a sign of getting beaten.' In the meantime the situation grows perverse, the mati (sensiblity) of the craftsman gets defiled "From inside out, from outside in at a time, seven elephants of seven hands height can come and go, so big mouth of the Existence, most fearful, is open; through whose jaws the red-eyed fear from whose mouth bloody tongue Silent Soil:: 135

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is hanging half out and from which saliva is dripping like red drops of blood, is again and again staring outside. In that mouth unfathomable and bottomless like the nether world has disappeared my sight slipping, my feet stand ...... slipping at the bank, and my prana (vitality) just going away stays at the pain, my eyes whirl. He saw me, somewhat dimly came in my sight too that fear! Yes fear!! The great fear!!!" Thus crying, "chirr chirr "save... save... save... ! Save me, what.. not? Tell Lord!" And, the mati of the craftsman shuddering with fear clings to his chest. At once the craftsman's hand of fearlessness moves on the head of the mati, and that is sufficient! 136 :: Silent Soil

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Slight consciousness comes in mati's eyelids, and slight quickness appears in mati's hair reclining on her forehead. On one side stands fearlessness on the other the fear unmoved, and, in the middle stands the mati fearing and fearless bothsee... which side does she incline whether falls in the claws of the fear, or, goes and resides in the auspicious world of fearlessness. Some moments pass and the mati becomes fearless, the influence of the purusa has worked abundently...! The influence of the prakrti by itself gets subdued thoroughly! Lo! Flying from the battlefield, the bravery is being found as a notbrave one, the wrath as a diseased and tortured one, and, the fear as an afraid one! Silent Soil :: 137

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This wonderful incident makes the wonder much wondering. On his large forehead wavy lines of astonishment appear rising upwards; for some moments his eyelids remain motionless! His voice becomes dumb and the hunger dwindles. Seeing this state of the wonder the water of the mouth of the srangara (sentiment of sensual enjoyment) is about to dry, and the relishable narrative of the sensuous ones becomes ray-blind! 'Oh Lord! When will the blind, the sensuously blind ones get the smell of light?' Thus the craftsman draws a deep breath. Then express the words of address: "How will he get taste in the taste who has beem enamoured of the tasteless? Will he desire to touch the touch who touches the touchless? 138 Silent Soil

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And he who has remained away from the fragrant and the foul smell, which fragrance will his nose worship? The other thing is this that the bodied one gets a body beautiful or ugly; the beautiful one tries to make the features more bright, and the ugly one to improve them with the decorations of the dress and ornaments. But, one who is not thirsty of the features, rather, is hopeful of the featureless, what has he to do with the inanimate decorations! Whence is continuing this desiring and tasting the juices and the sweets, this examining and observing others and the otherlinessthis worship of the lust? This consciousness of mine wants to bring about a change in the sightnot cupid, may meet Ram! How much hot it is! These volcanic airs outside and inside! Silent Soil :: 139

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My almost burnt body wants a change in touchnow not ghama (heat) but may get dhama (home)! These days the internal dimension has also moved much farther, the vigour of the cupid has definitely decreased, the contemplation, the churning of the tattvas (basic truths) has been much done, is continuing also. Now, the mind feels somewhat tired, the body feels somewhat static not jhaga (foams) now... but may get paga (sweets)! Admitted that there are innumerable possibilities in this 'bud', but how long this 'bud' will remain a 'bud'? When will that fragrance burst from its inner joint? This ghumghata (veil) is a hinderance in the appearance of that ghata (one's heart) not raga (attachment) now... but may get paraga (pollen, state beyond attachment)!". 140 Silent Soil

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Lo! The srangara gets further the wealth of address from the craftsman"Oh srangara! Accept or not but this is a fact that every living being is athirst of happiness, but money has been the aim of the attached one, and the highest good that of the unattached recluse. This subtle unpierceable line of distinction is not based on the outside give and take, the inside happening is self-dependant, it is the gift of one's own being! Right ornament, right decorationpeep inside and evaluate that, oh srangara!" He asks the tenderness of srangara: "Kisaliye (why) these kisalayas (seed-buds, tender leaves) sing in kisa (which) laya (tune)? Coming from which valaya (fold) they get bought away to which valaya? And in the end their breaths get consumed in kisa laya (which tune)? Kisaliye these kislayas sing in kisa laya ... ?" The subtleness of the money and the highest good is brought out in some more light: Silent Soil :: 141

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"The balance in which the last part is weighed, the weight of a hair even is taken is not an ordinary coal-balance, it is uncommon, called a goldbalance! The gold gets weighed so... is not inweighable, and the balance never gets weighed so... is inweighable; the highest good never gets weighed in the balance of money, to make money the balance is not to know the very meaning of the economics, and is to shove the age. in the pit of all calamities. Does the economist have any sense of this?" The voice has been taken similar to the brilliant God, and on this occasion 'this voice' has not been remembered even; hence, some words come out from the hushed mouth of the srangara, thus: "The God even adopted the voice, how is the welcome of the eternally brilliant happiness 142 :: Silent Soil

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possible without the voice! The voice is the life of music, the music is the backbone of happiness and, getting happiness is everybody's aim where is there room for any doubt in this connection? Undoubtedly we can say if one wants to become bodiless... then the body of the voice shall have to be accepted, o embodied! O craftsman!" At this the craftsman's clean tidy turban of the hand-woven cloth says plainly "On the friction of the purusa and the prakrti emerges the voice from the rough and perishable prakrti! But, not from the highest purusa. Melodious or otherwise, all voices are perishable. The Gods, the highest Lords may well be imperishable, but, their voices are indeed perishable! Silent Soil:: 143

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The pleasure of hearing may be contained there in the voice to some extent, in the preliminary stage the voice might have been the external means of the imperishable happiness, yet, the voice is neither the object of meditation nor desirable, the voice is neither immeasurable nor an elixir drink, the sadhaka should know it well!" And, the craftsman sinks in the mien of pondering "Oh hearing! How many times you have heard the voice, On pretty! How many times you have remembered the voice; from when is continuing this music, this singing? How much time in the past has passed if you know, then tell...! The internal parts have not got wet yet, both the organs have remained deaf, where have they prospered? Oh unattached Lord! 144 :: Silent Soil

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Not words now, but may get the mahola (environment/atmosphere). O srangara! Telling music the backbone of happiness don't praise yourself, don't kill the right music. I accept that as music which is beyond possession and accept that as love which is beyond the bodymy companion the music, is beyond the seven notes...! These limbs of srangara are characteristically the sword's edge and the times are getting deceived; again, the colours of srangara are characteristically ember like, and the times are getting burnt;. I have obtained the remedy of this harm today in the form of an unique beverage! On drinking it the body's fatigue gets powdered Silent Soil:: 145

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in a moment and the mind's secret gets washed away in a moment. My companion the music, is equanimity orange-cold. Bound to some age I cannot possibly live, and attuned to sume tune I cannot possibly speak! My companion, the music, is free, naked in manner. If the sight turns towards the ocean, the ocean seems heavy, huge extended to kalpas (innumerable years); if the sight turns towards the wave, the ocean seems of a small duration. One and the same thing is divided in many aspects, coloured in many colours, is waving. 146 Silent 'Soil My companion, the music, is sevenfold in manner. With the drop of pleasure I got bored, in the ocean of misery sank, sometimes with garland

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was honoured, sometimes with defeat was insulted. Somewhere getting something was allured somewhere getting annuled got perturbed, somewhere got kin, somewhere deceit, unfortunate I went on wandering! But today all these oddities have got somewhat effaced from the time... got.. this. My companion, the music, is a healthy martial victory." Listening to the perishability of the voice and its saplessness, the Prakrti's nose which drifted about in the flow of srangara begins to runpartly thick, partly thin, partly green mixed with yellow, filth comes out hateful to see! At that the flies, the breeders of attachment, amorous of sensuality, begin to buzz...; so it seems that the sentiment of disgust has also negated the srangara, Silent Soil :: 147

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not chosen him! Otherwise, why from everyone's nose, nasally, only the negative sound comes? Sticking on the upper lip that filth descends on the lower one! And the tongue of srangara tastes it with a great relish, seeing which mother Prakrti the fountain, the origin of all sentiments, becomes angry on the ignorance of srangara, and, slaps on the srangara's cheeks two-four times; the cheeks of the young one become red like coral. Not only begetting a son, presenting him before the world makes the virtue of the mother famous, meaningful, but, she has to shape by good culture the dormant powers of the son, her progeny, make them conscious and cent-per-cent strong. This is the sruti (scriptural saying) heard from the saints. 148 :: Silent Soil

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At the fall of progeny mother's hand for punishment rises, at the progress of the progeny her head in favour rises. And this is what happensthe compassion weeping in the eyes of mother Prakrti drop by drop in the form of eye-drops is telling to every particle something: "Mutual quarrel took place amongst you much happened, wrongly happened. Why bent on destroying and getting destroyed being so intelligent! Engaged in utter destruction, bathed in poison! By this happening the mother has got wounded badly. Don't make life a battle, dry the wound of mother Prakrati! Be merciful! Have kindness on the unkind. Be fearless! Pour nectar-rains of fearlessness Silent Soil :: 149

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on the frightened ones, always have good intentions; oh jiva, live a collective life! Don't make life a battle, pay back the debt of mother Prakrti! Not self-grading only evaluate others also, but, keep this in mind too never desire the other, never blame the other! Don't make life a battle, don't pinch the heart of mother Prakrti! What is this life, this world? Understand the meaning, conquer hope! Take this hope a trap." Then, becoming serious compassionately the mother says something more "If by my weeping your face blooms, you get pleasure, then, I am weeping... can weep more, and if by my being your heart beats heavily, quivers, aches in nervousness, 150 Silent Soil

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then, would like to lose this being would like to sleep for ever. I pray to the Lord that my being may vanish, my existence may completely merge into nothingness, that's all!" At this the Lord says 'The elimination of being is not possible, son! Being is the friend of the struggle, of the battle, being is the immortal song of happiness.' 'I beg your pardon your wish could not be fulfilled oh enjoyer Purusa!' At this the pen's throat too gets choked with emotion and supporting the mother "Some times compassion overflows from my eyes at some condition, and sometimes redness gets reflected at some other condition; what should I do, weep..or..laugh at this strangeness of the world? Silent Soil :: 151

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Weeping this pen the world sees, judges him best also, has faith in God too and a deep influence of God is there on him too, but, so much only is the drawback that it pervades the head only, otherwise, why is today's man 'walking' by the head? His feet have become unmoving, Mother! The path shown by Adinath the first Brahma, the first tirthankara, is not absent today, Mother! But on that holy path grass has grown much! Not because of the rains, but because of the crowd sprinkling the nectar of religion, mixing the sentiment of compassion in speech only while keeping away from the conduct! Today to those who show the path the path is not visible, Mother! The reason is clearhe who is showing the path 152 :: Silent Soil

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he himself doesn't want to tread it, wants to make others tread, and the number of these clever conductors is uncountalbe. What can I do? Whatever is happening that I write, that I taste and then I weep... I write... pen... as I am..." Seeing the craftsman stunned has the pan of compassion also gone light? Asking not to do so much hair splitting, the compassion starts weeping! At this the craftsman says: "Weeeping is not the nature of compassion, but without weeping its exercise is not possible. Difference there is in the doing of compassion and the occurance of compassion; still, so much excess doesn't look nice! Silent Soil:: 153

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I accept, that the crop of the fertilized field flourishes more than that of the unfertilized one, but on sowing the seed in the fertilizer the crop burns, blazes. Yes, Yes!! Having the field watered and fertilized proportionately and, the seeds scattered in the field, yet, they, don't sprout, the soil's hand not being over them. Not only this, the seeds laid under the soil's too much weight, too much burden, also cannot sprout out on earth, they get throttled inside. Compassion is not rejectable, it has its acceptability it has its limit... yet, its correct position is to be understood. The compassionate one may not be satisfying his ego, but, definitely takes himself an elder disciple, and, 154 Silent Soil

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the compassioned one definitely takes himself a child-disciple. The hearts of both of them melt, they have a noval experiencethe child one by taking the shelter, the elder one by giving the shelter. But we cannot call it true happiness. The gates to the abolition of misery and to the obtainment of happiness has opended definitely, and they both forget misery in this duration! The compassionate one is not going downwards, but is downward-looking i.e., is extrovert definitely. And, the compassioned one is not downward-looking, is upward-looking definitely, but not upward-going by rule. Compassion is of two modesone is greedy of sensuality, the other is the eliminator of sensuality and pointer of right direction. Here the first is not being discussed, discussed and venerated is the second. Silent Soil: 155

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'In what words to tell the taste of this compassion! If one may believe the taste is like that of salty tears!' That is why it is a great misunderstanding to include the sentiment of peace (santa rasa) in that of compassion. Jumping mode of upayoga (consciousness) like a canal is compassion!, And bright mode of upayoga like a river is the sentiment of peace! The canal goes to a field and removing the heat gets dried up. The river goes to the sea and leaving the path gets happy. I will like to make the topic explicit further the water becomes a bog falling into the sand, but, change is not possible in a piece of snow fallen into the sand as it lacks receptivity. And, 156 Silent Soil

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the water loses its coolness as it is put on fire, and it burns, and burns others too! But, even on putting a piece of snow on fire it does not lose its coolness and it does not burn nor burns others. Almost this is the situation of the sentiment of compassion and that of peace. Compassion is fluid, it flows, gets influenced by others quickly. The sentiment of peace never drifts in any flow, remains fixed in its position even though times change. It also sounds from this that the mixture of vatsalya (affection) is not possible in compassion; and, we cannot call vatsalya hollow or imaginary. This vatsalya thrills on the round cheeks of the mother, the great Existence. Silent Soil:: 157

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Vatsalya like compassion also feeds on duality but, is merry alongwith affection. In it outside give and take is predominent, the internal upadana (material) is subordinate, that is why, non-duality is silent in it. It works on co-religionist persons of like thoughts and conduct; its expression is not possible without a soft smile. In tasting the sentiment of vatsalya one feels a slight sweetness... then momentariness; the dew drops quench neither the thirst nor the hope, only the lamp of breaths gets 'quenched'! Now you tell how is the inclusion of the sentiment of peace 158 Silent Soil possible in that of vatsalya. A mother having her child in her lap suckling, sucking the child, of course, looks towards his mother at the lips, in the eyes and at both the cheeks.

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How is the situation of action and reaction going, culminatingexamination continues; if compassion or stiffness reflects in the eyes, becoming somewhat serious he will turn to weeping; if with the slight smile of the lips the cheeks become unsteady, vibrate, he will become uppish! This is the only reason that while suckling the child the mother covers his face by the fringe of her sari. That means the experience of the sentiment of peace occurs in joyful solitude, and in those moments the experiencer should be lonely...! The conflux of one's coloured or colourless body with the inside of the 'pool' bereft of colour and wave is the accompaniment (sangata); this is the company of the sentiment of peace, this is its body! The sentiment of compassion is the vitality of life Silent Soil :: 159

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just, just air-natured. Vatsalya is the safty of life whitish, water natured. But, this has been the talk of the dualist world; the sentiment of peace is the song of life sweet, milk-natured. That is taken as the sentiment of compassion which turns the hardest stone into wax; the woof of vatsalya turns the lowliest ignorant into 'moon'! But; this has been a talk of worldly marvel; what to say of the sentiment of peace, it turns the self-controlled wise one into 'Om'. 160: Silent Soil As for the sentiment of peace, it is to be assimilated into one's being; negatively speaking in shortthe end of all the sentiments is the sentiment of peace. Thus keeps murmuring the inside of the saints. Bravo! ... On this side, the act of treading the soil completes with the laying of stress

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on the acceptability of the sentiment of peace, the king-sentiment, the mature sentiment. And, with a two feet long stick in hand the craftsman moves the wheel on the wooden nail fixed in the earth like a hill top. Then, puts the lump of the soil on the moving wheel; the lump too starts movingin a fast speed like a cakra (disc), that the soil says something to the craftsman: "The root sr is used in the sense of movement, 'sam' means proper and 'sara' means to move... that which moves properly is called samsara. The time is not itself the wheel, it is the mover of the samsara wheel, that is why by way of formality time is termed a wheel. The result is, I have been rotating in four gatis, in eighty four yonis. Lo, you have put me on the potters wheel also! How giddy I am feeling, my head is whirling, take me down... make me free!" Silent Soil :: 161

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Again by way of reply the craftsman's pose calming down the soil: "Wheels are of many kind samsara wheel is that which is the cause of attachment and aversion etc., the perverse inclinations; the cakravarti's wheel (disc) is that which is the cause of the end of physical life; but, this potter's wheel is that whetstone put on which the life gets brilliant with matchless aspects, is the cause of the glory of pious life. Yes, yes! The giddiness you feel is not due to the potter's wheel, but, due to the fault of your vision, because, looking at the circumference the conscious falls and, looking at the ultimate centre the conscious is saved. At the circumference there is wandering, the life passes meaninglessly; at the centre there is ramana (merriment), life looks happy. 162 Silent Soil

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Listen further, this is an ordinary fact that the circutous way only takes the wayfarer ultimately to the unapproachable hill top kissing the sky unhindered, no doubt!" Now, the craftsman gets easily resolved. First of all, in his upayoga the shape of the pitcher gets formed. The relevant becomes prakrit (natural, realised), the cognition takes the shape of the cognised and the meditation that of the meditated! The body too follows the mind, both the hands of the potter become pitcher-shaped; the primary touch takes place and, there arises an unprecidented thrilling in the soil, appears like the beginning of close affinity. Lo, intermittently various beautiful images are springing up in the soil which were from eternity wavelike in order, inherent under the veil of secrecy. Silent Soil:: 163

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The unveiling of the secret is in the hands of purusartha (exertion), the strong thirst for smelling the secret is felt by the enjoyer who is sensitive; this is not the work of the time. Time has no karana i.e., the hands, neither does nor gets done anything for others... It has no feet, no movement, neither itself walks a step nor makes others walk. Time is inactive, isn't it! It is beyond buying and selling. It is stationary at one place from endless time, indifferent to others....! Yet, the presence of the time here is necessary for every action, there being the mutual efficient relation! The soil untouched by prestige, pride, getting rid of the lump shape gets moulded in the shape of a pitcher, taking the pitcher-shape steadily is rising above the earth. 164 :: Silent Soil

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By the way, generally a thing is travelling with its speed uninerruptedly, yet the sequence of progress starts specially when the mati (mind) averse to pride stands by, and, the sequence of ruin then assemble when attachment, main in pride, stands by. This is the preamble of rise and fall. The craftsman with a great care takes down the pitcher off the wheel, like a pitcher full with ghee, on the earth! Two or three free days pass and... the wetness of the pitcher evaporates, the looseness of the pitcher gets, as if, shrunk. Today the craftsman is very happy, he has taken up the pitcher in his hand. And then, taking a club in one hand, giving support by the other, strikes on the defects of the pitcher. Looking at the support of the hand mercy comes to sight, looking at the blow only Silent Soil: 165

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cruelty appears like boiling over, but, the blow is on the defect, isn't it! Care is being taken, that is why the crafsman's eyes don't wink........ Giving the beautiful shape to the pitcher he has made it round and shining, not strangled it! Some truth expressing numbers have been marked, curious pictures have been drawn, and, poems have been written on the pitcher.. ! The numbers 99 and 9 marked on the ear of the pitcher like ornaments are introducing themselves. One stands for alkaline samsara, the other for milky-essence. Delusion spreads through one, the gates of moksa opens through the other. The number 99 multiplied by the numbers 2 etc., though grows further and further, but 166 :: Silent Soil

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Like this: 99x2 198, 1+9+8 99 3 297, 2+9+7 = 18, 1+8 = 9, 99 4 396, 3+9+6 = 18, 1+8 = 9; = = the product digits added together come to 9. = 18, 1+8 = 9, = - In the same way take the multiplication order to the digit 9. And, the nuber 9 multiplied with the numbers 2 etc., even growing further and further, digits added together give the number 9 intact. Like this: 9 2 = 18, 1+8= 9, 9x 3 27, 2+7 = 9, 9x 4 = 36, 3+6 = 9. Take thus the multiplication sequence upto the number 9 and only 9 will come, remain, appear. This is the reason that 99 is disturbance, maya, deception, is perishable in nature and glorifies the non-self element; while the number 9 is a dense shade, a cradle in which the life is reared, imperishable in nature. It teaches the non-decaying, Silent Soil :: 167

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immortal, indestructible truth of the self. Further elaboration is not needed...! The proverb that the samsara is a fraud of 99 gets characterised; so 99 should be undersirable in the eyes of the promising mumuksus (persons desiring liberation), and the aim should be 9, the source of a new life! There is another number marked on the throat of the pitcher, and that is 63, which reminds us of the pauranika purusas (prehistorical personages) The speciality of this number is that 168 Silent Soil 3 is looking at the face of 6 and 6 at the face of 3. Participation in one another's pleasures and pains is a sign of gentlemanliness; and becoming envious seeing other's pleasures, getting pleased seeing other's pains is a right sign of rascality. When the ideal purusas are forgotten,

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then 63 turns oppositely, i.e., 36 comes about. Three and six are both opposite in direction. The deformity in thoughts makes the conduct take perverse turn, mutual quarrels, conflicts break up. Then what to tell! One more number three gets added after 36, total three hundred sixty three creeds then spring up which are thirsty of one another's blood, and whose sight is easy on this earth today! Lion and dog drawn on the pitcher are also giving message unspeakinglylife, conduct and behaviour of them both are mutually opposite. The lion doesn't attack on anyone from behind, doesn't roar without purpose, and, without roaring doesn't pounce upon anyone, Silent Soil :: 169

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i.e., the lion keeps himself away from deceit. But, the dog always goes from behind and bites, also barks now and then without purpose. The lion never reveres humility for living material! While the dog wags his tail behind the master for a piece of bread. The lion cannot be collared. Caught somehow the lion walks uncollared in his cage keeping his tail erect upwards; he never lets any harm occur to his freedom, to his self-respect! And the dog doesn't understand the value of freedom; the dependence, the humility doesn't pinch him, even the chain on his neck becomes an ornament. And a further peculiarity is that on striking the dog with a stone, he bites the stone, 170: Silent Soil

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not the striker. But, the lion uses his intelligence, he looks always at the right cause, he hits the hitter. The dog culture and civilization is decried because he digs the earth, growls seeing his species. The lion lives amicably amidst his species; such is the tendency of a king, so it should be. Some dogs go mad too, and those whom they bite die barking as a rule in some days; but, never has it been heard that a lion has gone mad. There is one more very reprehensible act of the dog species. When afflicted by hunger and doesn't get anything eatable, he puts down his mouth to filth, and not getting even that he eats up his own progeny. Silent Soil :: 171

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But, listen! To quench his hunger the lion doesn't eat excreta, nor eats up his own just born child...! There.... the picture of the hare and the tortoise is awakening the sadhaka telling him the method of sadhana. The tortoise walking with his slow speed has reached the goal in time, and the hare, being runner even, legged far behind. The reason is a known oneone's march was continuous, the other slept in the way; laziness is the supreme enemy of a wayfarer. Now the observer observes two words hi (only) and bhi (also) on the countenance of the pitcher. Both these bijaksaras (seed words) represent their respective philosophies. 'Hi' is the supporter of absolutism, 'bhi' is the symbol of anekanta, syadvada. 172: Silent Soil

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We are all in all, you are petty, nothing, so says 'hi always! And, 'bhi says that we are, you are also, all in all! Hi looks down on others, 'bhi looks everyone with equitable eyes; 'hi catches the features only, 'bhi touches the inside of the thing also; 'hi is the western civilization, 'bhi is the Indian culture, fate-maker. Rawan was the worshipper of 'hi', inside Ram 'bhi was sitting. That is why Ram has been adorable is and will remain in future also. Near 'bhi definitely crowd seems increasing, but not the crowd, 'bhi' is the backbone of democracy. The nest of democracy is safe in the world till 'bhi breathes. Silent Soil :: 173

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'Bhi eliminates arbitariness, passion-blindness, concretises the dreams of freedom; the seeds of right thinking, right conduct are contained in 'bhi', not in 'hi'. Lord! May this world get rid of 'hi and every one meet 'bhi now or any time. 'Join hand with hand', from this line written on the pitcher is known that for our bright future the Lord's injunction is this: 'Sitting where losing breaths, make right attempts remaining away from the sham of sin, join hand with hand and you will be saved. Otherwise, remaining blind at concord, getting shut in jail will be digested....!' 'Mara (dying) we may become marahama (ointment); a poem of these four words is also found here on the pitcher! Its sense can be this only that how hardest stone-life has been 174: Silent Soil

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ours! How many wayfarers stumbled on it, stopped, fell down! Leaving the path how many have turned away! Again, how many feet bled, how many got wounded deeply! Where did they get properly treated? How could that be by the sinful stone....! Only the idea of treatment today has arisen in it! This too is a sign of luck; further steps are not possible. Lord! This is the prayer of the fallen sinner that no matter, if not in this life, in the next one... at least 'mara' we become 'marahama'...! One more poem of four words"Mai do gala", The first sense that comes out is that I am bilingual speak something from inside something different from outside... mix poison in the milk. Now the other sense comes before: I am a bastard, cheat, crafty and deceitful, Silent Soil:: 175

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due to ignorance, pride have been concealing this dissimulation. Thus, accept this harsh truth all of you the well-wishers and see in what consists our welfare. And, what is the third sense; is there a need to ask? Melt, finish the l' i.e., the ego, the root of all the unnatural, all the perverse. Mai... do...gala...mai.. dogala, mai dogala!! The watery portion still remaining in the pitcher has to be ended; and the potter puts the pitcher on the open hot ground. Without tapa (penance) jalatva, ignorance cannot be dissolved, and without tapa (heat) jalatva, rains cannot emerge; in the absence of the tapa the conscience has been burning with too many worldly thoughts for kalpas (eras). 176 :: Silent Soil

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Only failure has been received, perturbation has given company; how to say, how to bear and how to live?... Only blank talk of success has been had till today, in this life.... The disquiet mind of the saint, insisting to get lost in the fragrance of infinity, leaping to get beyond the limit of finitude, asks thus: 'Oh light yellow-coloured one! Mother earth! Where have you gone... Oh glory of the spring! Where have you gone?' At this the saint gets some words to hear: "The spring has ended, the finite has got lost in the infinite and its body has to be cremated. The summer was summoned, has come the sun is terrible, its rays are scorching, inside-outside, right- left, ahead-behind, upside-downside heat wave is blowing. That's all! Raining only the heat... the heat.... the heat....! The condition of the ten directions has changed, Silent Soil: 177

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the generous heart and the thighs, the stomach of the earth are having big cracks in which these wind emitting fire get entrance as if introducing themselves to the lava boiling in the nether world. Here is burning only the heat... the heat.... the heat....! The lake of blue water, these drains, rivers endless watery too becoming inside watery have become waterless, they have had opposite modification i.e., na..di.. di..na. Devoid of water the river is experiencing humility, and na..li...Ji.. na.. the drain is disappearing in the earth due to shame. Here is only blowing the heat... the heat.... the heat....! Climbing the Udaya mountain without delay 178 :: Silent Soil

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and touching the Asta moutain with delay, the sun is taking more time in completing his journey. It seems the sun's speed has slackened, otherwise why the days are longer these days? Here the power is only: the heat... the heat.... the heat....! By whom has the greenness been stolen? Then, what is the greenness of the green fit for? The tenderness of the flexible creepers, the sweetness of the ripe fruits, all have gone where? Where is that slow blowing of the fragrant wind, that mild gust of breeze, that swinging of the clusters of fruits? Where is the smile of flowers, the moment to moment clapping of leaves, the buzzing of the black bees living on honey Silent Soil :: 179

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sweet to hear? The touch of the cool creeper has hidden, the greyed sight of the yellow creeper also didn't get reared for a moment, getting burnt, not known gone where? Here is getting reared only the heat... the heat.... the heat....! Where is that tune, where is that pollen, where is that awakening of the consciousness? Not that fragrance, not that chirping, not that acceptable, not that exhilaration, where is that 'vi (prefix denoting distinction), where that poet, where is that pleasant radient sun? Where is that body, where is that colour, where is that irony of the cupid? Not that gesture, not that feeling, not that winsome shade of the consciousness. Here is blowing only the heat... the heat.... the heat....! The enjoyables are lying here the enjoyer has gone, the yogas are present here the yogi has gone; who is for whommoney for life or life for money? 180 :: Silent Soil

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Whose value is of the body or of the pay, of the inanimate or of the conscious? Ornaments and embellishments have been taken off from the body of the spring, the cover under which sensuality hides that cloth has also been taken off. The sensuality dwells neither in the body nor in the clothes, rather, it dwells in the mayainfluenced mind. The physical body of the spring is lying totally inactive, uncoverd like a dried up flower devoid of smell. His mouth is a bit open, rasana (tongue) coming out somewhat topsy-turvy seems saying rasa na (no taste) in materialistic life! And ra..sa..na..., na..sa..ra i.e., the spring had no sara (head), no mind to examine the good and the bad, that is why the saints have no effect on the spring-like life. The time of cremation has at last arrived, the atmosphere of non-attachment appears prevailing Silent Soil: 181

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when from the body of the spring is taken off the shroud... the shroud.. the shroud. Here is melting only the heat... the heat.... the heat....! In a few moments, that's all, the corpse of the spring too becomes invisible, merges into the lap of the pastwhat remains existing are only the bones. And, the bones are laughing at the foolishness of the world saying that he who dies must get reborn, and, he who is born must dieinviolable is this law! Not possible to count, countless times the earth got dug deep, deep at the same place countless times the bones got buried! Now no further there be our . burial.. burial.... burial... For the welcome of the next spring this our burial is a sowing... a sowing... a sowing... Here is stalking only the heat... the heat.... the heat....! 182 :: Silent Soil

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Sometimes the fierce black rahu is seen swallowing even the sun, the mass of brightness, completely, sometimes that sun too is seen disgorging fire. In that disgorgement trees, plants, mountains, stonesup to the whole neither world is seen melting. The fire becomes air sometime, the air becomes water sometime and the water and the ground quickly, changing, moulding mutually mixed becomes mud sometime. The night looks substance-bearing, sometime, sometime the moon is seen laughing, sometime mirth, laughter, sometime pitch dark night is seen. sometime sweet smell, sometime foul, sometime treaty, sometime conspiracy, sometime eyes, sometime blindness, sometime free, sometime in bonds, sometime the sweet even is seen devoid of sweetness, sometime the pleasing is seen devoid of pleasantness, the brother sometime without brother Silent Soil :: 183

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the sentimentality plays trick. The child sometime grows older, troubles increase, go on increasing, upbringer, becomes becomes conductor and sometime becomes grey-haired; sometime suppression, sometime pacification, sometime happiness and comfort, sometime vomitting, sometime bowing, sometime some other mode....! Not yet stopping, not tired saying, the bones say something more that seeing these states, these circumstances don't form the notion whether they are or whether they are not! These are all merely night's dreams...dreams...dreams...! 184 Silent Soil Here is blowing only the heat... the heat.... the heat....! Due to what comes in a thing the transitoriness, and from where comes in a thing the steadiness? Seems somewhat hiding here spontaneous, natural permanence

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who is he why is he silent? When will his lovely features be seen? When will we get to that well full of joy? And, why does this fluid phenomenon of getting and losing, this simple phenomenon momentary appearance not get caught? The answer to all these questions the smile of the bones is! of 'Existence is creation-destruction-permanence combined', this aphorism has come from saints, in it the being of the infinite has somewhat shrunk. This is that looking glass in which the past, the intended, the possible everything is glittering, is swimming is visible on seeing with the eyes of faith! In common language the translation of the aphorism is: 'coming and going is continuing'coming i.e., generation, creation, going i.e., death, consumption, Silent Soil: 185

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continuing i.e., steady, permanent, and is i.e., ever existent. This is the truth, this is the fact....! From this gets deduced too that all the substances combining, giving refuge mutually are mixed like milk and sugar, yet shine with their own attributes, don't leave their own nature through ages. Then, who, whom and when can take? Then, who, whom and when can kidnap....? One is one's own master, one is amorous of one's ownself. Then, who, whom and when can nourish....? Still, alas! There arises the desire to take and accumulate which is... a sin following one through births. Halting to speak further, when has this secret been disclosed till today? That which is, all that exists naturally bears well selfhood... selfhood... selfhood.. Now onwards we...We...we.. should become alert, should think should look at ourselves. 186 :: Silent Soil

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Here is blowing only the heat... the heat.... the heat....! The spring has gone, his body has been cremated; still, on forests, on gardens, on every particle, on everyone's life here his influence persists; that has penetrated every vein becoming blood. On colour, on smell, on taste, on touch as a result deep coatings have been laid layer upon layer. All the natural has been covered and the question has become very mysterious, therefore, even after cremation the whole of the premises must get washed. But what is this! why excess even being a guest? If no income, let it not be, no worry for the expenditure also, but, squandering is horrible. The future doesn't look safe, the forehead of the fate is blurred! Silent Soil :: 187

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The excess of cloud clusters wandering in the skywhy this untimely sight of death? Probably... making the universe one morsel in one time, putting in its monstruous mouth ... without chewing wants to devour entire! 188 :: Silent Soil

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Chapter-3 Nurturing the good Washing away the evil

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Whenever an annihilation occurred on the earth the credit goes only to the water, alluring for coolness he has plundered her; so today this dharati (earth) is dhara only, she is neither vasundhara nor vasudha. And, that water has become ratnakara (abode of gems), setting afloat has taken away the riches of the earth. Getting attracted to others' riches is ignorance, and collecting by taking away forcibly is excessive delusion, 'syncope. This is an extremely ignoble act, is torturing oneself and others, is going to low hells and pass life there. Doing this reprehensible deed the Jaladhi (sea) has shown his Jadadhi (idiocy), brainlessness, and has made his name connotative. Silent Soil :: 189

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Even having been misbehaved the earth has determined not to retaliate, and that is why she is called all-tolerating not all-consuming And becoming all-tolerating is obtaining everything in lifethis the path of the saints sings. The traveller of the path of justice, the sun god cannot see, cannot bear this injustice and also cannot tell others. Yet, not becoming idle he tries again and again for the extinction of the unjust party, for the victory of the just one. Lo! He dries up the water of the sea with his hot hot rays. The limitless stolen riches kept inside come to the sight of the gods, the lords of gods. Still, see his (water's) nature, the burnt water gets moulded into vapour, 190 :: Silent Soil

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becoming cloud keeps raining and continues hiding his fault filling the sea again and again....! Many times attempts have been made to bribe the sun, but he did not falter from the path of justice. But, at that side, the moon got moved and taking the side of the water element, slipping from the ideal took full bribe. That is why.... even possessing a little wealth the moon has become sudhakara (abode of nectar) today. All the nectar of the earth collecting in the sea gets transmitted upside, and the moon enjoys it, not the sea, alkali only is written in the fate of the sea. 'This is not an action befitting my position, is totally unjust for me', thinking thus the moon is somewhat ashamed, Silent Soil :: 191

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his clean forehead has got besmeared, otherwise, why not in day, why in night only he comes out of his dwelling? That too fearing like a thief hiding his small face,.......! And, why does he remain far away from the earth, while the sun migrates near the earth? Alas! The stars too follow the moon. On this side, the same is the state of the sea he surges seeing the moon and boils seeing the sun. It is a harsh truth that 'the moneyed eyes cannot see the summum bonum, the greed for money has made shameless even great ones.' It is different that the sea is also the abode of the original pearls as the material cause of the pearls is water; i.e., the water takes the form of the pearl 192: Silent Soil

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still, on thinking it becomes evident that the earth has a prominent role in their formation. It is the shell that shapes the water into a pearl and, the shell is a part of the earth. Having trained the earth herself has sent the shell to the sea. Freeing the water from idiocy, making a pearl of him, taking out of the pit of fall and put at the high rise is the aim of the patient earth. This is the religion of kindness, this is the job of jiva. Still! How is it possible that everyone becomes right-natured ? The water does not leave his preserve movesgaily waving is not his nature, waving is only a pretence, deceiving is his nature. Open mouthed, with mouths upward uncountable shells float waiting for the water drops on the limitless bosom of the sea. As one or two drops fall, making them closed-mouth Silent Soil :: 193

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at once the sea drowns them fearing lest someone takes them away, and hides them in his unapproachable bottomless depths. When some diver reaches there to bring the riches back to the earth, he himself gets plunderedeven his empty-handed returning is difficult Night and day the waking army of horrible poisonous pythons, of crocodiles unrestrained, move around the wealth; seeing anyone unfamiliar they devour him completely If he doesn't get caught then.... then what? The environment is poisoned at once with the spread of poison. That is why huge stock of poison is found in the sea. Having known the water fully, the earth has not faltered from her duty. Putting hurdles before the ungrateful is out of question, hasn't even thought of it. For living the life unhurdled 194 :: Silent Soil

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how magnanimous the earth is! She thinks of salvation for all, always, ever. See! The bamboo is a part of the earth; she has told him that the grace of the vamsa (lineage, bamboo)is then only when for ages he would keep on making pearls of water even in days of conflict, even heaving long breaths, in happy moments too. Then what to say! On getting the orders of the mother earthin big dense forests, on sky-kissing hill families, in the company of bamboos the water filled in clouds begins to turn into bamboo pearls. That is why Bansidhar too freely praises the flute, wears the pearls round his neck, and with his beautiful red lips fondles the flute. In return then he listens to the melodious musical notes Silent Soil :: 195

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spell-bound, losing himself and his daily, nightly dreams. In the same manner, snakes, pigs, crocodiles, elephants, clouds with whose names pearl is associatedbamboo pearl, shell pearl, snake pearl, pig pearl, crocodile pearl and cloud pearl - are engaged in carrying out the orders of the mother earth. In the formation of the cloud pearl too there is the earth's role; that will just be clear. With all these specialties the fame of the earth goes on increasing extremely, and the moon-shine's fever goes on rising extremely. The disrespectful attitude towards the earth further develops. To insult, to decry the earth under the direction of the moon, the water element begins to make chess-moves quickly; occasionally raining a little begins to create mud on the earth, to harm the unity, 196: Silent Soil

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the undividedness of the earth, begins to create dala-dala (marshes). Too many dalas (parties) disturb peace, don't they? As many the thoughts so many the propogations, so many the movements. Liquor-mixed Jalata (wateriness, idiocy) is the mother of exhaustion, isn't it? That is why the excess of rains, the absence of rains, and the untimely rains are being supported here! For trifling gain, for some unmeaningful fame complete disaster can be made to occur! Where is that prayer to the Lord, that worship of the Lord for the highest good to flourish ! In the meantime standing wide-eyed the pen speaks: "Shame, shame to the lowliness- fostering, world-destroying evil-mindedness! Shame, shame to the oppressive, grievous, Silent Soil: 197

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big vulture like lust for money!" Three or four days pass; for some reason the potter had to go outside unwillingly. There the body went but his mind returned again and again to his residence. The body is said an anga (organ), mind is bodiless, internal, is the birth-place of cupid, is the creator of all associations, is the disturber of all colours. Controlling the body is easy, controlling the mind, though not impossible, yet, is at least a complication, a poison bitter to drink.... 'The potter is absent and the pitchers are getting drythis is a golden chance for me', thought the sea. And, informed the clouds, already trained in the underhand ways, through the waves making hara-hara sound. 198 :: Silent Soil

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The sea is jada-dhi, it does not mean absence of buddhi (mind), but means jada i.e., inanimate, dhii.e., intention, the buddhi concerned with inanimate things like pitcher, cloth etc., and not welcomeing, worshiping the conscious. The absence of benevolent mind in the sea is his innate nature. That which accomplishes well-being and destroys calamities of oneself and others is wisdom. Getting a hint from the sea, respectfully becoming alert and filling pitchers from the sea, becoming the abode of limitless water three badalis (small clouds) started in a lane in the sky like some women of misunderstanding with thin and lean waist and elephant like gait. Wearing curd-white sari, the first badali Silent Soil :: 199

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outwardly looks like a nun engaged in sadhana (penance). The next, the middle badali, having mind against the cupid and behaviour congenial to her spouse's mind, wore a sari like the smile of butea fondosa making the lustre of the rose dim; had lipstick like red sole of foot is making the splendour of Padmini (a beautiful woman) shy. The lustre of that badali's sari wherever goes gliding, the lustre of that place changes as well. And the last badali is wearing a sari of golden colour, not false but real. Their first attempt is to affect the radiance of the sun. Taking the sun in the middle they begin going round him. In some moments the radiance of the sun does get affected, but the valiance of the sun is not affected, not defeated, his time-table is not lessened even a little. 200 :: Silent Soil

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Seeing his wife affected the sun's discourse starts; it is contextual, but is angry: "Through the limitless flow of the time in past annihilation on the earth perpetrated ever by women folk has never been heard, never been seen. Do these badalis coming for annihilation, want to change their culture, deform it? Seeing one's own or others' hungry-thirsty children milk cannot stay in the mother's breast, it comes out overflowing, it remains waiting.for such an occasion. Has the kind heart too today become athirst of annihilation? Is the dharma (religion) being sold for the safety of the body? Is the shame being sold for monetary increase? There are many specialities in women folk which are ideal before man. Remaining dependent every moment their pan of sin doesn't become heavy even for a moment! Silent Soil :: 201

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In them the fear of sin remains being reared, otherwise why are the women called 'coward'? Often compelled by men women folk have to tread the evil path, but, they have earned reputation for judging between the good and the evil paths. Their eyes are karikas (versified interpretation) of compassion, enmity cannot touch them, sociable friendship one gets freely from them. That is why their name 'nari' is connotative'na,ari' (not enemy) is nari. Or, they are not ari (saw) so they are 'nari'. That who makes maha i.e., auspicious environment, brings festival in life is called 'mahila! In the man who has become baseless, supportless, 202 :: Silent Soil

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hungry of support, has become indifferent and disheartened towards life, in that man the one who awakens unprecedented faith towards the patience-keeping mother the 'mahi' (earth), and shows him the path to the true destination is called 'mahila'. Not only this, listen further! Who has become a victim of acute diarrhoea, whose digestive power of the stomach of self-control has dimmed, and is suffering from accumulating and possessing things, one who makes that man drink mahi i.e., matha, maheri (buttered milk) is called 'mahila'.....! One who brings 'ava'i.e., avagama, light of knowledge removing darkness, ignorance, awakens life is called 'abala! Or, one who removing completely the tendency of the man's mind from the past happenings Silent Soil: 203

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and hopes of the future brings to 'aba' i.e., the present is called 'abala'.........! 'Bala' i.e., problems, troubles 'na-bala' is 'abala'. a solution with no problems.! In the absence of abala even a strong man becomes a weak one and the whole world becomes an aggregate of problems for him,; the name 'abala' of women is thus significant.! Ku i.e., earth 'ma' i.e., goddess of wealth and 'ri i.e., bestower..... Hence, the earth will prosper till there lives kumari (young girl). That is why the saints take her as the primary mangala in all the worldy mangalas (auspicious things)....! The householder life gets graced with dharma, artha and kama purusarthas; man often accmulates sin through them; women try always 204 :: Silent Soil

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that the sin may get transformed into merit (punya). His lust may remain controlled, and his worship may have relevance, i.e., his kama purusartha be faultlessonly for this purpose she conceives. From the habit of accumulating and the disease of squandering she saves man always by properly distributing the money earned. Lending help in the good acts of charity, worship, serving etc., getting these householder's duties done by man, she safeguards the religious tradition. Thus the word 'stri itself murmurs that one who makes man proficient and controlled in 'sa' i.e., sama (equanimity), sila (character) and samyam (self control), and in 'tri i.e., threedharma, artha and kama purusarthas... is called 'stri. Oh, desirous of happiness! Listen, the word 'suta' is telling itself : 'su'i.e., pleasant good things, Silent Soil :: 205

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suffix 'ta' signifies abstract nature, essence; That is, suta is called one who is a source of amenitiesthis the scriptural epigrams say. 'Duhita' is one in whom inheres two welfares. Her own welfare she accomplishes herself, she makes the most degenerate husband fare well too. So, she is called duhita. The promoter of mangala of both the families, the creator of happiness of both the worlds, the accomplisher of her own and others' welfare, keeps milking welfare living anywhere in any way, SO...... is called duhita. Significance of the word 'matr too we have to understand. Pramana means knowledge, prameya means the object known, and the saints call pramatr, the knower. The power to know is nowhere found except in the 'matr element. That is why no father or grand father, no man is the foundation stone of all; 206 :: Silent Soil

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mother of all is only the 'matr' element. In the absence of 'matr' element the knower-known relation comes to a stand still. You tell in such a situation, who will get, why will get and how will get the happiness, the peace and the liberation........? Therefore, the mother should be respected and praised in life always. Bravo.........! For centuries she has been preaching the male folk: "Oh persons becoming ember in the company of cupid listen, listen a bit-! I accept that I am angana, but, only an anga (body) na (not), I am something more....! Try to peep inside the body a bit, demand something other than the body that which I want to give, want you to take? 'That' is the ever, the eternal, 'that' is the blotless, the brilliant; be grateful to that weightless lusture!". Silent Soil: 207

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The preaching of the sun touches the heart, and the perversity in the attitude vanishes. In some moments; the point of debate got forgotten and the dialouge is laid to sleep. The three badalis changed inwardly also in consonance with the outward change. The stand of their Lord, the sea seems them perverse, that of the Lord of the world, the sun looks them proper. Hearing about their own bright tradition they experienced a sense of hate for themselves and for their guilt; so they at once spoke; "Oh Lord! The lapse may be pardoned. the maids want to serve; when will that splendid sight be the object of these eyes? The soil may subside, Lord! The 'food' which is the limitless basis, the origin, the source of bliss remained unknown; may it now be made known, Lord!" What is worth doing, and what is unworthy of doing, 208: Silent Soil

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the water milk discrimination awakes, they become servants of the worthy of service... Now they have equanimity in eyes, their play of body, mind and speech become soft, happy-natured... Absorbed in acts of charity, adept in the religion of kindness, they become modest like a lute. Renouncing all sensual pleasures, desirous of the company of the detached ones, they become uncrooked like soft she-swan..! In them tolerance has taken abode, killing tendency killed, in them obeisance awakes towards the saints, adoration awakes towards the ascetics. They become friendly, 'Gita' of the side of justice, devoid of partiality......! As if cursing the desire of future sensual pleasures, having feelings drenched in sukla (white), padma (reddish) and pita (yellow) lesyas (inclinations), wet-eyed, with wet feelings, they go round the sun again to transform the ripe of the sin into merit (punya) Silent Soil :: 209

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The eyes of the earth behold this occurance, the outward body creeper shimmers and unites with the inward affection. At once arise the innumerable hands of the earth by way of uncountable particles in the sky! And, they reach the place of occurance to rub gently the water particles white, pure, clear, signs of sattvika life dropping from the eyes of the clouds and staying some moments shining on the cheeks. As soon as the spatial distance gets contracted, the solid particles meeting with the melting particles embrace each other. The heart of the deceit, the remnant of past impressions, gets scratched and everything becomes guileless, the water becomes liberated. Lo! Thus the descent of the cloud-pearls form the clouds take place. 210 :: Silent Soil

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Whose is the ability, who is the material cause? Whose is the help, whose is the contribution? Whose is the pain, who is that prana (life, vital force)? Whose is the inspiration, who is that saviour? All these doubts get resolved by themselves. The full secret gets disclosed completely and the pearls rain over the unbaked pitchers in the potter's compound....! The descent of the worshipper! Obeisance to the adorable feet. In the absence of the potter the pearls rain in the compound....... The whole atmosphere sinks in wonder, greed peers out in the eyes of the neighbours. The news blowing like air reaches in no time the king's ears. O creature! Then, what to say, why should the water not get released....... Silent Soil: 211

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in the king's mouth!! The king comes with his team; the team under the spell of delusion, charmed with greed, gets utterly astounded on seeing the unforeseen sight! The team gets a hint to fill in the bags the pile of pearls. As the team bows to fill the pile taking the hint as the king's order, just then... A grave deep roar in the sky rises"grievous wrong.... grievous wrong.... grievous wrong....! Sin ...sin.... sin...! What are you doing...? Labour, shed sweat, you have got strength in your arms, make right effort, identify the 'purusa' correctly. Without labour you can devour a ball of butter, but it will never get digested, rather, will be a danger to life. Another's wife should be like mother, another's money, even gold biscuit, 212 :: Silent Soil

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should be like dust in a gentleman's eyes! Alas! in the whole world where is that decency now? There remains only wickedness!" Even hearing thus the harsh, unpleasant, ironical voice, the team extends its hands. As it touches the pearls, everyone's body begins to writhe in pain as if stung by scorpeons, begins to turn sides as if being baked like papada (a thin crisp cake), restlessness, pain in every organ from head to foot prevail as if poison has spread in all; everyone becomes senseless including the deluded minister.... everyone's body turns blue! Seeing all this the king's mind too gets filled with fear, his mouth doesn't open as if has been locked, pulse in his hand slows down. The king experiences that he has been fixed by the efficacy of some mantra, his hands cannot move have become motionless, Silent Soil:: 213

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feet cannot walk have become frozen, eyes begin to see blurred, ears cannot hear ..as if have been lost. He thinks to retaliate but can't retaliate, feels himself caught in a fog! And a seriousness prevails in the atmosphere. All sorts of people assemble there! The potter happens to come too. Seeing this sight three lines draw in his eyesof wonder, of vexation and of detachment! The huge gathering causes wonder, the king's team becoming senseless and the king getting nailed vexes him, and that the persons getting entangled in the claws of woman and wealth never get beyond the unbearable miserythis becoming clearly visible causes detachment. The potter feels like weeping that the compound has been the place of this ill-happening, the place of heaven and liberation 214 :: Silent Soil

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has been the cause of trouble today. Oh Lord! Why has the bouti taken place in this auspicious compound. It appears to him that the ripening of his auspicious karmas has caused this happening. For the sensitivity of one's own self and others he prays to the Lord thus "May the life be not fleeced, happiness and peace be ornamented, their senselessness get removed, and energy get filled, external as well as internal." For some moments there is no stir in the environment. His speech gets mute in prayer; then the silence breaks with a loud utterance of 'Om'! Taking cold water in his palm charging it with his inner utterings, inviting the auspicious well-being with his inner resolve, the potter sprinkles the water on the faces of the senseless minister team. Then, what to say! Silent Soil :: 215

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In a moment eyelids move, closed eyes open just as the lotuses bloom in a pond bearing a slight smile on the 'lips' on getting the touch of the sun's rays. With the removal of the swoon the team moves away from the pearls, the king too changes his place fearing it does not happen again......! Then, with no excitation in his throat, with quivering voice choked with emotion and subdued tone, with wet eyes and hands closed, bowing, the potter says: 'Lord! the fault may be pardoned! You are king, merciful! We are subject deserving mercy, you are protector, we are children ! This is your treasure. your nearness is our only refuge. You were vexed due to my absence. Lord, it will not get repeated again, remain fearless." Saying thus, he fills the pile of pearls in the bags with his own hands 216 :: Silent Soil

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with no fear. Seeing this sight the words come out from the mouth of the king along with his team at once'May the true religion win! May the true religion win! The unbaked pitcher tells a relevant point too in this context pointing at the king: "Oh king! You have been saved by a hair's breadth, take it a great luck! Otherwise would have been burnt and vapourised, vanished in the void. And, what intelligence is thiswhat was the need to touch the burning incense stick? If the stick itself drank its fragrance then it was something different, instead it was sending its gentle fragrance to your nose! The other thing is this toothe 'laxman line' when crossed Silent Soil :: 217

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will punish whether he is Rawan or Sita or Ram himself! He who is burning with the lust for money knowing, believing money as life, money as safty, has become amourous of money is not wise in economics. In the sensuous shade of Kali times the world has mostly learnt thisattending prostitution in the name of business..." At once the sarcastic words of the pitcher filled the large forehead of the king with three feelings- amusement of shame! Spread and contraction of anger!! And, thinking mixed with anxiety as to the reality of the event.!!! Seeing the change in the countenance and thereby reading the king's mind, the pooter throws an oblique glance at the pitcher. The self-experiencing but heart rending, timely sweet but today sour, speech of the pitcher should stop somehow, and 218: Silent Soil

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with the intention that his good feelings for the king may get expressed: Lo, the pitcher gets introduced with the tender nobility coming down through the family tradition! "Preaching the elders being younger even forgetfully is a great agonising ignorance; but recieving virtues from the elders i.e.. giving them words , 'we will tread the path of spiritual welfare' is a great blessing full with the nectar of bliss; and giving words to the younger ones being elder even in dream i.e. following them is to rub off the path of bliss. But yes! If asked politely ,entreatingly. something of welfare, then, to preach to them impartially, incurring no spiritual harm, in short and sweet words is to destroy the heat of suffering." By and by like the descent of the gone-up Silent Soil :: 219

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mercury in the thermometer, or, like the boiling, frothing milk pressing to jump out of the pan becoming pacified on getting some drops of water, the excitement in the king's mind calmed down on hearing the potter instructing the pitcher. Seeing the helter-skelter situation now completely healthy, peacefulagain submission, prayer with folded hands: "Oh dagger wielder, oh mercifull ! Be kind on the deserving, do him good by accepting this treasure ! Don,t take it as an upahara (present) it is your hara (necklace), your ornament, your Jita (conquest), using and enjoying it is our hara (defeat), Lord! The upside pearl heap in the bags peeping out listening, beholding this entreaty, this prayer of the potter to the king; and understanding also the tickle in the king's heart, 220 :: Silent Soil

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the murmur in the king's mind inclining towards acceptance, by way of a sweet smile on its face, as if is saying thus"oh king! accept this, it is befitting to your status. But listen...! Mukta (pearl) as is the name neither has attachment, nor gets filled with aversion, nor with arrogance, pride, envyno perversion touches it ! Fell first of all in the compound from the celestial sphere and scattered wide apart, then filled in bags. Now is going to the king's palace with honour..., is being praised with open throat, but, when does it listen to that becoming charmed ? Having become hazard-eliminating necklace of the happy-faced ladies and emancipating festoon putting hand on the heads of guests at the gate, yet, it remains free pearl only untouched by pride..free..!" Silent Soil :: 221

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The king reflecting on the submission of the potter, on the approval, the support of the pearls and the atmosphere, welcomes the assent happily ! And enriches the Government treasury with the rare riches of the pearls. Like this! The bright fame of the earth making the moon-shine shy, piercing the ten directions is going further ahead in the limitless void. The honest love of sun like valients, of brave ones of prosperous ones, of wise ones of patient ones, of pictures of children, of animals of lucky adolescents of young men and women of groups of ascetics of landlords, of saints of pious women ornamented with character of diligent sage-farmers of sword and ink workers of seers prosperous with supernatural 222 Silent Soil

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powers of enlightened ones ,of highly virtuous ones of excellent trees of excellent teachers of fragrant tender leaves of heavy clusters of shrubs of mass of fruits and tender flowers of tender, smooth foliage of hills ,of festivals ,of dates of ever gliding rivers of the beauty of ponds with lotuses etc., etc... thus of varied splendourswith the earth is growing further is growing further... Oh! what is this perverted mode! The practice of the sea is vicious-- and he is getting more irascible seeing the increasing fame of the earth! Oh friend! It is intolerance of course...! Seeing the shy badalis, who were sent trained to destroy the pitcher, make that one with the soil and flow the soil away, returning having adored the opposite side, Silent Soil :: 223

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having rained pearls and increased the fame of the earth... 224 Silent Soil the perturbation of the sea in a moment begins to touch the peak. His eyes get reddened, eye-brows get tense, seriousness turns into timidity, forehead of the future is seen not well and mind gets besmeared with passion. The sea thus thinking expresses some feelings, speaks some lines: "Be she one's wife or other woman, it is the nature of womankind, that she doesn't remain stuck with one side. Otherwise, is leaving the motherland, the mother's side a game? And that too unperturbed and untroubled! For the male folk it is not only a hard nut to crack, rather, is an impossible act in all the three times. Therefore, not even forgetfully a woman should be made the controller of the culture of the family tradition;

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and, should not be told the background of the discussion in confidential matters." Seeing the sea having feeling of enmity for the earth, haughty attitude towards the teachers, indomitable desire to keep all under subjection and tendency to devour allthe bright sun could not bear it all. Therefore he intimates the fire element inhabiting the bottom of the sea. He is governed by the sun and has generic similarity with himhe awakes him with secret signs, as a result at once the submarine fire flares up fiercely and speaks thus: 'O limitless sea of alkali! One moment is enough for me to swill you up. In the hour of necessity gentle saintly persons too have to work under impulse, under agitation. Otherwise, gentlemanliness gets sullied and wickedness gets reverred. When has it been desirable in the eyes of gentle people ?" Silent Soil :: 225

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'Between the saying and doing there exits a big gap, he who says does not do and, he who does, does not say.' Thus bursting into laughter the sea again passes sarcastic remarks "The sun is burning above you are boiling below; and living between when did this sea burn, boil, when did his this cold nature change.....? Oh! Getting the nearness of cold when did you become cold, when did you vomit heat? Moreover, you being hot tempered your bile remains always agitated and the mind remains perturbed. Otherwise, why should you babble like a mad man? To subside the bile drink moon like nectar begging from me and do not take the sun's side!" 226 Silent Soil

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The sea densely filled with underhand manoeuvring, again starts his attempts. Annihilation of the earth is his chief aim, isn't it? Therefore, this time he has trained purusa (male) spending ample time. These purusas arethree dense clouds, not small badalis changing side, melting quickly with kindness. Their main job has been to put obstacles in the auspicious works. Theirs is lowly thinking lowly are their actions, and, ghana (cloud, sledge hammer) is their name! Rising, by and by, from the sea with their teams, filed with alkaline water, like aeroplane they fly in air. The first cloud is so black that seeing him a group of black bees parting company with their friends goes astray illusively believing him to be their friend; Silent Soil :: 227

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again and again they come near him and disappointed return back. That is, the first cloud cluster is more black than the black bees.... The second one is blue like a venomous snake emitting poison from afar from his frolicsome blue throat. His brightness fills with green lustre the farms of ripe yellow rice ! The last cluster is pigion-coloured. All the three are filthy minded as are their bodies. As to their psychology : they are violent in character like a candala (a sinful man), have turned into an indivisible mass of pride, their hearts have become the abode of unkindness, time and again they keep quarrelling, without quarrelling their food remains undigested ! Seeing them from afar, the ghosts run away afraid ; even the amavasya (last day of the dark fortnight) 228 :: Silent Soil

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fearing them hides somewhere; that is why once in a month only she comes out of her dwelling. Night looks to be their sister. The sea and the moon became friends, thereby the moon has earned the blot of infamy and could not get in relation with any one good looking, beautiful, got related with the night for this the 'credit' goes to the sea! Possessed by the ghost of delusion, in no way they get in anyone's control, are of bad intentions, wicked, are nourished by misconduct. They become satisfied, gratified on giving pain to others, seeing others they become angry, heated, revengefulness is natural, innate in them, complex of enmity does not quickly resolve in them. They blame the faultless, become angry on the satisfied ones, speak ill of the venerable ones and make the auspicious karmas blind, They do not want to smell even forgetfully the fragrance of the beauty of good acts, Silent Soil :: 229

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have become amorous of sense objects, have become farmers of passion-farming. Jaladhara (bearing water, bearing inanimateness) is their cannotative name. Bearing inanimateness they have become dullard, intoxicated. Though their name is payodhara (bearer of water) also, but they shower poison only in the rainy season ; otherwise, why are they black like black bees? That poison turns into nectar coming in contact with the earth, is a different matter. There stands a question - why do they get white like a diamond in autumn after the rainy season--? Not only the presence of means sufficient for the attainment of the aim, but also the absence of obstructions/damage is necessary. And that is not attainable effortlessly, but with effort. Keeping in mind this system of cause and effect that gang of clouds firstly in a moment, immediately clashes with the sun who is becoming an obstacle in their path. 230 :: Silent Soil

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Dissolved in dense pride thundering heavily they say-- 'Why dost thou favour the earth and get irritated with the sea? O ass of the sun, listen! Alright that thou art called the gem of the sky, the god planet of the solar orbit, the foremost in the planets in thou is seen extremity of perturbation. O chief of the fierce ones! Thy having vigraha-i.e, being bodied is futile, as where is thy rest house? That is why the whole day like an utterly poor wanderest from house to house. Still, thinking what thou darest have vigraha (conflict) with the sea? O! Even now be kind upon thyself, take the side of the sea, get happiness, peace, glory! There is avasara (opportunity), utilize it, utilize aba (now) sara (the head). Even now leave the perverse fad, otherwise, Silent Soil:: 231

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without delay an eclipse will be arranged. The cause of infamy is pertinacity, the pertinacious ones have been ever getting jailed!" Hearing this attack of hard, harsh and bitter words all the ten directions become deaf, the sky becomes dim as if sunk in the spread of the clusters of clouds, the space giver gets like immersed himself. And, the halo of the sun becoming somewhat lustreless says: "O cheat ones bursting with laughter having cheated others! O living divided lives, flying with the wings of hypocracy! You will take time in understanding the secret. Not a dirty one but a devotee gets frightened of this complicated and hollow samsara and, not a blind one, but an eyed one gets frightened of the extremely dense darkness. 232: Silent Soil

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Killing violence is the praise, the adoration of non-violence, and, killing or adoring the violent one is the murder of non-violence, savegery as a rule. The dhirata (patience) of the earth is the tendency of dhi-rata (absorption in intelligence), and the kayarata (cowardice) of the sea is the tendency of kaya-rata (absorption in the body)." The sun thus rewarding, as per status, the pre-eminence of the earth with the soft flowers of worship, and, the lowliness of the sea with the hard thorns of rebuke, gets filled with self esteem. His bright heat protrudes outside completely, as much as was there, with the tongue besmeared with blood looking as the mother of fear, with tense, raised eye-brows, as if dripping drops of fire dense...somewhere.... Silent Soil:: 233

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'No,no, I will leave none,' thundering thus blazed like a jungle fire... does not get properly understood. Whether in both his fully open eyes is it the invitation to the lava? It is a deception! Outside is staring the volcano, the basic source of the fire element, the electric powerhouse of the world. To every corner of the world fire element is transmitted from here, in whose absence the traffic of the animate and the inanimate will come to a stand still, all round darkness, dense... Seeing the sun trying to burn the cluster of clouds come near below having low, uncommon policy, the sea, absorbed in observing with the eyes of censure, remembers the rahu and says : "Till when will the insolence of the sun continue? Under the influence of the earth he is devouring the magnanimity of the solar sphere ! Does the sun absorbed in the service of the earth, under her influence, 234 :: Silent Soil

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not know you? Does the deer also act arbitrarily going before the lion? Can the frog becoming proud play games on the mouth of the serpant? Pretending to serve the earth isn't he really mocking you? Whatever it be what ever you take, as you wish, as you say! The demand will be met with respect, this limitless hoard is awaiting it. The gentle ones should be created and reared, the wicked ones should be degraded and liquidatedthe fruitfulness of the riches is in its right use, isn't it !" Alas! It is sorrowful that seeing the hoard in the way the rahu goes astray. The path of the rahu changes, and in the broad day light all this sin is being committeddownright an export from the sea towards the solar sphere...! Silent Soil :: 235

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Filled in planes uncountable treasures twinkling, laughing whitish laugh lovely diamonds, original gems, spleandours of pearls, corals and rubies, yellow slabs of topaz, pieces of sapphire, silver sticks, which excite attachment in the kings. The rahu agrees and accepts the treasure; the sea's side gets support, his weakness gets removed and he becomes strong. When rahu's house gets full with the unearned immeasurable treasure then his head gets filled with that irregular, poisonous treasure of sin. That is, on touching the untouchable treasure the rahu with the thinnest merit becomes so dark an abode of sin that he is scarcely visible to the onlookers, and not touchable to those who want to touch. 236 Silent Soil

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Lo ! the similarity in thoughts mixes up, two powers join hands. Guravela (a vegetable), is bitter by itself, when gets mounted on neem, then what to say ! The result, good or bad, is changing sides presently in the lap of the future. Even then, no peace in the mind of them both, perturbation has increased many times. In day, in night in light, in darkness, both see annihilation even closing the eyes. Annihilation has been their food annihilation their purpose...! On the disappearance of the Earth where will one find an abode and where the means of life? In the victory of the earth who will not become fearless and have the wealth like the life! We, you, they, and anyone who wishes! Alas but ! Where do they have the elaboration of this thought? Possessing serpent like crooked gait, Silent Soil :: 237

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cheeks dreadful as those of death, devoid of saintly strength and endowed with the strength of arms, rahu, the farer of the swine ways, bereft of discrimination between good and evil, cruel by nature, gets angry, wrathful, without making noise, without making morsels, he devours the sun, the mass of glory entirely. Like a drop in the ocean, like a child in the deep lap of the mother the sun merges in the cheeks of the rahu. The sun disappears... that it looks like the end of the day, the day looks miserable, lowly like a poor householder surrounded with adverse times. It is evening, or, the arrival of premature death! Where is 238: Silent Soil the courtyard of the lady sky, like the surface of a woman's forehead devoid of the vermilion mark, lovely?

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The state of the directions change, they look like suffering from chronic fever. The brother of the lotuses (the sun) is not seen, the beauty of the blooming lotuses, therefore, at once gets reduced....! The life of the forests, gardens appears getting destroyed, and, the elixir of the air looks getting robbed. The fire is the friend of the air, isn't it! And, the sun is the source of the fire element, isn't it! Even being a non-stop, untiring traveller, the steps of the air have stopped today seeing the friend's livelihood robbed. The birds, the idols of innocent affection, free-minded, self-willed wanderers, living by music, observers of selfcontrol, free from all possessions, unattached, having the bodies as their concert, their companion, serving the organisation, the society, with chests filled with affectionate love, Silent Soil :: 239

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.the destroyers of the defects of the rajasa (passion), the tamasa (ignorance), endowed with the sattvika (good) virtues, rich with the quality of industry, opposide to enmity, knowers of the vedas alarmed with the doubt about the evening, upset with sudden fear leaving sight-seeing with tired wings come to their respective nests that languid bird swarm. Their bodies sit still, their minds get immersed into the depths of distant worries! Trembling with compassion every movement, so... there is tremor in their bodies, the damp particles inside again and again coming out due to anxiety, are crying! These are the yesterday ears, but sorry for the yesterday sound, where is that gentle and sweet twittering? The throat of cuckoo has also become blunt, the pathetic crying, weeping only has filled the forest, the garden, the elysium! 240 Silent Soil

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The manifestation of pain of separationin crows, cuckoos and pigions, in the minds of kites, birds and ruddy gooses, in tigers, sheep, hawks and ducks, in the bodies of antelopes, deer and lions, in birds, hare, donkeys and wicked ones, in pretty lovely bashful creepers, in hills and high peaks, in full grown trees and plants, in twigs and leaves, fruits and flowers is difficult to see even for a moment that.. the swarm of birds determines to renounce food, water and recreation, entertaining people, other things apart even collyrium and dainties, till the crisis of the sun's eclipse ends! Hearing the loud lamentations of the earth and sky-faring ones, seeing the sun writhing in the rahu's mouth the clouds' hearts get strength, perhaps, their blood increases many times. At the defeat of the enemy side this does happen, though, It should not; and, Silent Soil :: 241

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at the defeat of one's own side the fit of heart occurs this is all the torpor of the worldly beings. 'Now, who can check the clouds raining, now, who can check the clouds jubilate? The background of annihilating rains has been made completely proper-' seeing the atmosphere thus saying, thinks the earth 'when the air does not work medicine works, and, when medicine does not work prayer works, but, when prayer does not work; what remains, who is the support? Listen that firm, eternal, braced with self-control that this consciousness is works self-generatingly'. To the mother, thus thinking the particles speak respectfully, humbly "May the dignity of the mother be respected! These are the members of the Raghava lineage, are also the admirers of the lineage of dexterity, but, 242: Silent Soil

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are the destroyers of the lineage of pride cultured under the influence of ego, Mother! May the memory of that lineage be not lost in which has been, are and will be hansas (pious souls) and parama hansas (saints). Let us nurse the tradition of the lineage. which has remained the vessel of exertion Let the symposium be set aside; Instead of relishable speech distasteful 'food' today is seeming tasteful, healthful". Bowing and putting their head on the auspicious lotus like feet of the well-wisher of the world, the mother, they listen the auspicious words of blessing from the mother's mouth thus: "Strike the hypocracy of sin a blow, accept the auspicious punya (merit) !" Having immeasurable zeal, capable like a firm minded sramana (ascetic), these innumerable particles Silent Soil :: 243

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get girt up to work and fly in the limitless void...! Like the self-respecting, lovers of self rule red-eyed warriors who jumped in battle field hearing the wardrum beating, or, like the sparks crackling one after another with the strokes of hammer from a hot iron mass, these red earth particles, even being single ones, every moment are soaking, are soaking many water particles... Applying their full strength even the water particles are unable to come to this side to the earth rending the number of the earth particles. 244 Silent Soil There is powerful a clash of innumerable water particles falling from above with the innumerable earth particles flying from below! The result is, each water particle gets divided into many pieces, forceful dispersal ! All round prevails a strong...... noise.... and, in the endless solar sphere a smoky surrounding......!

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Vighana (interference, separation) prevails upon ghanas (dense clouds), the earth particles even being saghana (dense) remain anagha (sinless), beyond sin. Where are the cloud particles sinless? Burdened with sins of hundred types they run away frightened, and, the earth particles like some hungry ones, fierce looking, becoming the death, run after the water particles. At this occasion Indra, the lord of gods descends too. But, his descent remains a secret, He is not visible, only his bow is perceptible, rain bow engaged in its job! The great ones do not come into light, nor do they want to come, they enjoy giving light only. It is a different thing that the light enlightens all capable of being enlightened whether they are oneself or others......! And, where is anything devoid of existence? And, where is it possible that the existence is and is unenlightened? 'This' also wants it like Indra. Silent Soil:: 245

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I want to become a yathakara (fact reporter), not a vyathakara (false reporter, disease creator), and want to become a tathakara (shape giver), not a story teller. This pen also wishes that - the work, the culture should remain awake, living and unconquered through the limitless future, in which gets formed taking beautiful shapes the ornamentation, the prosperity of the simple nature. It should never be the 'doer' before the world of the alkaline samsara in which awakes bellowing with pride the irregular deformities, and the good of oneself and others gets definitely destroyed. Today Indra's exertion is touching its limit the bodies of all the clusters of the clouds are getting bored, getting pierced, getting deformed, getting torn with the sharp needle-faced arrows being constantly showered from the bow 246 Silent Soil

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whose string is drawn fully with the right hand upto the right ear! Their condition becomes pitiable, savage marble like, they feel weeping. Everywhere are seen earth particles. There are only a few water particles. That is why the sea has again sent clusters of clouds brimful with water and has also instructed them what to do further. At once the clouds produce lightning as per the instructions. Lightning full with anger begins to flash everyone's eyes get closed as if gummed, everyone feels his intelligence as if put out! What to talk of others, even Indra unwinking by nature in a moment starts winking, i.e., his eyes again and again blink. Getting enraged Indra takes out his unfailing vajra (thunderbolt) and hurls it at the clouds..... Silent Soil :: 247

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Struck with the vajra-attack 'aha'sound comes out of the clouds 'mouths, hearing which the solar sphere gets deaf. That weeping of the clouds, that crying like Rawan proved an Ill-omen for the sea; and, too many sand particles entering the eyes of the fire -spitting lightning begins to give her unbearable pain. Looking to this adverse situation even the lightning begins to tremble ; perhaps, that is why the lightning is transcient, unsteady and of a momentary span....! Seeing this mishappening, at once the sea despatches instructions to the frightened clouds that as the Indra has used his unfailing weapon you use rambana (Ram's arrow). Do not think of receding, pay back in the same coin with interest ! No delay, at once shower hailstones, ....... hailstorm! Lo, again there is smartness in the clouds; 248 :: Silent Soil

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self-esteem wakes and the production of hailstones starts ! It doesn't of seem a production, rather an opening, an exposure has taken place of the limitless store kept somewhere ! Light and heavy. atomic and big, of different shapestriangular, quadrangular, pentagonal, of different weights, round, well-built hailstoneswhat to say, what to speak, see anywhere and there are hailstones, the solar sphere is full with them! This pen sits to compare the solar sphere and the earth : upside there the energy of atom works, and here...below Manu's power is present ! Upside is machine gathering up, below is mantra (incantation), murmuring. One is destroyer, the other is liberator, one is science which lives by reasoning, the other is faith cares naught for livlihood, one is suspended in empty space, has no ground to put feet upon, Silent Soil :: 249

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the other has the shelter of the earththat is why the upside one has mind only, no feet, possibly white ants have eaten them up......! The downside one walks, incidentally, can climb up also. Yes! The mind of the upside one can get inflated, then, he can read the lesson of fall, of destruction only. It is well known that the question mark is found suspended upside always, while the fullstop rests below. The answer to a question is found below never upside... and after the answer there is the fullstop, infinite peace. The question remains always perturbed, after the answer there arises no question, the life span of the question ends as a drop merges in the ocean....! 250 Silent Soil Thus compared by the pen innumerable hailstones, as if feeling themselves undervalued,

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fall cruelly upon the earth particles. In retaliation the earth particles giving them the taste of their strength, knocking them with their heads, toss them up in the void far away...beyond the orbit of the earth, as missiles throw away satellites Aryabhatta, Rohini etc! Thus knocked some hailstones crack, get divided in many parts, and this scene looks as if the petals of fragrant parijata flowers showered from the heavens, strewing auspicious smile, are descending slowly, slowly, like a welcome applause of the earth by the gods! Thinking that the hailstones may not get injured, the earth particles are flying bearing them on their heads! It appears as if Hanuman is flying bearing the Himalaya on his head. This series of events goes on occuring for hours...continuously; even the much talked of 'star-war' today is insignificiant before it. Silent Soil: 251

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With open eyes the group of pitchers is also observing the event happening above. But, on no one's face is there any confusing wave of fear; only witnessing spontaneously, everything is being sensed, simple as well as poisonous, total as well as partial ! Surprising it is, no hailstone coming down has been able to break any pitcher,! As to the question of victory and defeat the earth particles have won and the hara (garland) of the hara (defeat), dead and withered, devoid of all fragrance, is hanging over the neck of the clouds and hailstones. 252 Silent Spil Yet, the arrival of new clouds, further production of hailstones, now and then flash of lightning, intensification of the battle, strife, restlessness, knavery, adverse intimations from the sea, cruelty etc., etc., all these are the results

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of the increasing agony after defeat. Overthrow of anger is not an easy task. Even in this adverse situation the courage of the hungry earth particles is wonderful, renunciation, penance unique ! The honour of the motherland, the diginity of the mother earth cannot remain safe, intact without firm faith, rather, would have been plundered long ago remembering it the potter absorbs himself into the veneration of the venerable - he does not demand anything, - It does not mean that there is no pain, no feeling of privation; of course...privation of money is no privation, and asking the Lord for money is meaningless too, isn't it ! Oh Lord! That which you do not have, do not want to have, what to ask for that? But, the absence of summum bonum Silent Soil:: 253

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is unbearable. When will this absence be absent? The slightest sob of the young one sleeping in the posture of a dead body getting tired, and sorrowful due to some reason, gives the smell of concentrated pain to the mother 's nose. The mother's ears can only hear the glide of his breathing, its rise and fall That he is not tearing his clothes, is not throwing his hands and feet down on the earth, and is not crying angrily deforming his facial featurestherefore to decide the absence of agony cannot be accepted a right decision. There is only no expression of pain, but the internal sky is covered with the clouds of misery. If that is not visible to the antarayami (the lord) then... whose eyes are those which can see 254 :: Silent Soil

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and at once becoming aquous give solace? May the prestige of the earth be saved, Lord! May the pride of the water get consumed, Almighty! There is a limit to testing, overtesting often detracts the person tested from the path, love for the provision of the journey also decreases. His taking long breaths again and again shakes the dam of his patience, his courage, fully possible that it creates cracks. Alas! will we be breaved of life untimely? Days after days pass, many days...! When the reason of the potter's adarsana (absence) gets known, all the excellnces of the past get reflected in the memory of the rose plantthat loving slight smile, talk with affection, soft touch of the hand-petals rubbing his body, that cool, loving watering accompanied with music. Silent Soil :: 255

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And, the plant at once glances at the potter seated in the compound far away..., who has become bored with sensual pleasures, has become merged in yoga, in devotion, his mind has become a servant of the feet of the Lord, but, on whose facial features there stays a slight sadness! Seeing the master in the dilemma the rose plant speaks out : "May the end of this crisis be near, oh Lord! Even the most horrible crisis ends in a moment on remembering you. Then having realized you in the heart, beholding you closely, why is there occurring' delay in the task of Arya (master) ?" On this very occasion i.e., on the present crisis the thorns of the rose gnash their teeth too and say something harshly thus : "O crisis ! 256 :: Silent Soil

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O hearless cheat! Don't spread out becoming a thorn on the path of unattached, harmless, innocent and honest wayfarers! Leave obstinacy, withdraw now, go somewhere...far away from the path; otherwise, don't you know that the thorn is taken out by the thorn? Beware, you will be nowhere in a moment." In the meantime, a flower hanging from a branch becomes particularly active in this connection. He neither cancels the talk of the thorn nor rebukes him, but, . speaks befittingly for subsiding the excitement, the heat in the thorn: 'When a needle can work why to strike with a sword ? When a flower can work why to use a thorn? When the fruit is at hand standing on the ground, Silent Soil :: 257

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then to climb to the top is not only a wastage.of time and energy, rather, proves the absence of correct judgement.' Thus, the rose, the treasure-house of fragrance, telling the way of one's policy, one's duty, showing the treasure of the application of love, remembers his close, intimate friend the fragrance-bearer wind, who spreading the fragrance up to the heaven, up to the end of directions makes every atom and every particle familiar with it. Some moments pass that the wind natured like the modest, confident and thoughtful Nature, characteristically a stroller in forests and gardens, a constant worker in all seasonsspring, rains, frost and summer, a taster of friendliness, a greeter of ancestery in every moment of life, comes. Concerning such personalities the words of the ages are found'Whose allegiance to duty touches the peak, his unquestioned prestige crosses the peak even.' 258 :: Silent Soil

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Lo! Mere remembering makes the friend meet...so the rose is too happy to contain himself, happy-faced he begins to swing in joy, and this by itself meant the welcome of the friend's arrival. The flower bathes the wind in love, in response the wind waves the flower with love. Silence prevails for some moments! Then the wind says politely: "You remembered me... I want to know the reason so that may perform the incidental duty and fill myself with merit (punya), may sanctify myself that's all, there is no other purpose...... Yes! That I do something for others, become useful, helpful is a pretext, making others a madhyama (medium) to proceed towards madhyama i.e., equanimity is an easiest way, and a catharsis for the contempt, the hate for others filled in oneself !" Silent Soil :: 259

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At this intention of the wind the flower speaks nothing in response, only keeps seriously looking at the earth. Then, melting with kindness turns his gaze filled with compassion towards the potter sitting far away .. who, what at others, does not look at his own body even. Some moments slip that the flower 's face gets reddened with anger, petals like lips begin to flutter in agitation; with red sandal eyes he looks at the clouds above who, ungrateful ones, absorbed in quarrelling, evidently the incarnation of disturbance, show unasiness , paroxysm at the detached sort of life, and , whose future is horrible, only a ruin of the auspicious feelings. The vomittings, the bowings that the flower is doing , seeing the different characters , with varied emotional slants, 260 :: Silent Soil

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is sufficient for the wind. Yes! Yes! The unsaid is also known by one who strives, and -- then will any thing unexpressed perturb the 'devotion' accompanied with self-control? Before him.... everything will bloom, everthing will get open at once! As the task in question gets thus known, the wind girdles himself to perform it happily at once. Expressing gratitude towards the earth, becomes catastrophic and speaks angrily : "O clouds gone astray ! Use well your strength, do not enjoy cheating! The hook and crook method will solve nothing. Do anything or nothing, the end of your clusters is only the solution, and that too near,very near!" The wind reaches the sky-zone with a speed fast like that of the mind, Silent Soil :: 261

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takes the sin-inclined prominent clouds in its striking range, encircles them, and turns their faces towards the source of inanimateness, the sea..... Then, applying full force pushes them away lifting both the hands a bit, fixing one foot on the earth. As a boy stands gaping after taking one foot backward having kicked the ball with the force of the heel, the wind stands staring. Now, what to ask! With the clusters of the clouds innumerable hailstones. fall in the sea headlong together, as the villian-cheif hellish beings, horribly miserable, fall in hells revolving overpowered by the sinful karmas. At this side.. after many days the cloudless sky unintervened comes to sight. The wind is merry. Full with zeal, full with joy 262 Silent Soil

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the solar zone speaks out : May the prestige of the earth remain safe, may we all keep faith in the earth; that is all! Every atom, every particle, the forests, the gardens and the wind, have all been washed by the sunshine. The buds sprout, blossom with the laughter of the wind, pretty features mix together in the streets of the sky, novel gusto, new colours new wave in each organ new dawn, new warmth new festivities, new dress new eyes, new appreciation new irrigation, new thinking new refuge, new selection new diet, new decoration new feet, proper movement new tools, refinenement new tune, new pollen new awakening, no running new gestures, new satisfaction new feelings, new favour new pleasure, new laughternovel these are weighty. Silent Soil :: 263

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New welfare, new sun new forest then new soil new date then a new mind new consciousness then new striving new condition then new direction no falsity then new glory new hunger then new thirst new nectar then vegetarian diet new is the combination, new is the experiment new are the uses of view points the greenery is looking graceful having new art new opulance is excellent new eyelids have new thrill new longing gives new glimpse new mansion gives new touches new touches give new spurts. Thus this novel transformation occurs, yet, where does it affect the silently sitting potterthe mild fragrant wind blowing incessantly is ineffective, where did the potter get thrilled? When can the touch influence the touchless? 264 Silent Soil The fresh fragrance of the rose even reaching the nose of the potter could not awaken it.

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When these pleasant objects cannot satisfy the enjoyer absorbed in enjoying them, then here... a yogi is to be invited, is to be charmed to come out! Even the twittering of the swarm of birds leaving their nests, coming out and beholding the elegance of the forest, reaching as orderly waves could not touch the ears of the potter in the absence of desire, and merged in the void; that is, the ears of the potter are not recipient of the twittering worth hearing. In this particular situation, even being distant the dustless sun himself spreading his thousand hands gently rubs the potter's eyelids closed like lotus petals, with tender fingers of rays. In this rubbing the potter experiences the tender loving touch of the mother's affection. Silent Soil:: 265

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The eyes become wide open the sun, house of limitless powers, abode of light comes in sight. Seeing even from a distance the eyes begin to shed the tears of joy; and, at this side... the earth particles begin to pine for bathing in the bright shower of devotion and become tranquil. Thus the whole atmosphere gets drowned in touching, in seeing in getting pleased and in pining ! Seeing the potter regaining the healthy state the pitcher says that without tribulations, calamities the heavens and salvation have never been and will never be attainedthis is an eternal truth ! The potter becomes surprised at the mature faith of the immature pitcher like the accomplishment of a secret performer of ascetic practices, and he says"I didn't expact that 266:: Silent Soil

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even in a very little time you would attain so much success. The great sadhakas (performers) here have been found heaving, kneeling before the hard sadhana (practices). Now I am fully confident that complete success will be attained further too, still, your journey presently is through the initial valley, the sequence of valleys is to be awaited! And listen ! you have to cross the river of fire, and that too without a boat. Yes! Yes! Swimming with your own hands, the bank is not reached without swimming." At this the pitcher says :: 'In water and burning fire remains no difference in the inner sight of the sadhaka. The journey of sadhana (ascetic practices) from difference to unity, from sex to sexlessness proceeds continuously, must proceed, otherwise, that journey is in name only, the journey has not begun actually.' Silent Soil :: 267

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These lines of the pitcher proved very vital, . very effective... 268 :: Silent Soil

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Chapter-4 Fire Test Silver Like Ashes

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On this side, the earth's heart trembles, shakes; there spreads a tremor in the unsupported earth; the thing called fortitude is seen nowhere. Neither the intelligence of Rati (Cupid's wife) nor of the recluse work. The fecundity of the earth's surface, that productive energy, will flow away, will go where, no body knows. Often it is heard that the earth-faring ones get little from the sky-faring ones except the assaults, which they get many! What will the one unrestrained give to the restrained one? What will the unattached one take from the one who is attached? It is not only heard, but has been seen many a time that before the vows and Silent Soil :: 269

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restraints, not only the unrestrained ones, even death knuckles down, and the sky-farers, gods and demons, have to accept defeat. Today the kiln is being observed cursorily now. In the proper time, without delay the pitcher has to be placed in the kiln; therefore the kiln is being made neat and clean. 270 Silent Soil In the lower portion of the kiln big crookedly knotted sticks of acacia tree are arranged one upon another and are supported with red-yellow skinned neem sticks. Quickly inflammable cedar sticks are placed in between, and slowly burning smooth tamarind sticks are erected around the sides of the kiln. In the center there is arranged the cluster of pitchers. On behalf of all the sticks, the acacia stick shows her last agony with choked throat to the potter, and, her sorrowful countenance dares to say this:

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"We are hard natured by birth as we are sticks, our balance-pan of sin is heavy, almost touching the earth. Far away from us... the boundary of Punya (merit) has been left behind; not only spatially, but temporally also there has been a distance between merit and this degraded life... We are made sometimes into the hardest of canes for beating culprits. Often the culprits escape, innocents get beaten, and beating them, we break. How can we call this a republic? It is purely the rule of money, or, an arbitrary rule. The consequence of this wrong we also have to taste; and, by this plan of burning the innocent pitcher using us as an efficient cause, one more link of murder is added to this life. Now we cannot take the bitter draught, the agony is full up to the throat Silent Soil:: 271

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with no room inside, whether the draught is of poison or of nectar. For some time the nectar will have no effect on this life, which living in a poisonous atmosphere has itself become just poison. When there is unexpected delay it is not that the injustice looks like justice, but the justice looks like injustice. And this is what has happened in this age with us." The staggering tongue of the stick stopping says again"Not by harassing the weak, but by saving them, lending support can the strength of the strong ones become meaningful." Without getting excited at this, with kind, affectionate face the craftsman says sweet words mixed with sugar candy"Lifting up a weak one there may be pain in his hand; in that there is no fault of the lifter, the fault is in not having the strength to get lifted. 272 :: Silent Soil

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Yes, yes! In that pain the lifter becomes the efficient cause, and this is the case in this context too, that's all. The pitcher's life has to be lifted up, and in this none else but only you have to be the efficient cause." Thus hearing the words of the craftsman, hesitantly with shyness, just expressing the inner acceptance, like a woman before a man moving neck a bit, the stick says "I understood a bit, a bit not, still, seeing your magnanimity, where is the courage in me to evade you?" And the acceptance of the wood is had for the auspicious work at hand! Now.. on the mouth of the kiln granular ashes and sand are pressed again and again, and are so laid that even the sound of the outside wind cannot enter the kiln...! Silent Soil :: 273

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In the north there is a small gate in the lower portion of the kiin, going to the gate, the potter pronounces the namaskara mantra nine times remembering the eternal pure tattva (truth), and with a small burning stick he ignites the fire in the kiln, but it goes out in some moments. Again at once it is ignited, again it soon goes out. This act of ignition and going out repeats many times... then the potter speaks again to the wood in amicable language: "It appears that in this auspicious act help has not been fully granted, otherwise, this hindrance would not have occurred!" At this the wood says amiably in welcome words"No...no... this hindrance is not from my side! If accepted then... accepted if submitted then... submitted, that which is outside is inside, that which is inside is outside 274 :: Silent Soil

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bodily, vocally, mentally one behaviour, only one flows the current of upayoga (attention) here! And listen, there is another hindering factor here, that is the fire herself. I want myself to burn but the fire does not want to burn me, its reason she knows." 'In what words should I request the fire? Will she listen to me? Will she get affected with the light of this heart? Will the fire be able to become water, her thirst be able to be quenched? Suppose she becomes angry upon me, then...' thinking thus, the doubtful craftsman ignites the fire once more. Lo, the burning fire begins to say: "I accept that without a fire test none has got liberated till today, nor will get anyone in future. When this is the law in this respect, then! Will the fire be not tested? Who will test me? Silent Soil :: 275

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To test oneself on one's own touchstone is very easy... but judging correctly is very difficult, because the redness in one's own eyes is not visible to oneself. One thing is more that he whose life is a touchstone for others, becomes so for himself is not a rule. In this situation often taking false decisions one accepts oneself in the rank of authority... which is not possible in the life of fire I take the life moulded on the pattern of good intentions and good conduct my right touchstone. Burning the pitcher is too distant, to have its idea in mind even I take as a curse, a sin, Mr. craftsman, - then!" Listening to the above conversation the pitcher says to the fire from inside the kiln, with respect humbly: "To be kind to civilized persons is utilizing well the natural power, is proper religion And, not to suppress the wicked ones 276 :: Silent Soil

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is the misuse of power, is irreligion! I am not innocent, am a treasure of faults, I am stuffed with them. Until they are burnt I cannot be faultless. You have the power to burn. When am I saying that burn me? Burn my faults. Burning my faults is restoring me to life; burning the faults in oneself and others, the saints have accepted as the highest religion. The faults are inanimate, are naimittika (caused efficiently), in a way they have come from outside; virtues belong to the jiva, they are welcome. By this act you will get the highest good, this life will gain meaning from you. I have the power to hold water, which is waiting for you, for its full effectiveness your help is necessary." Lo, as the fire understood the intention of the pitcher, pleasure appeared on the face of Silent Soil :: 277

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the potter! The lines of disappointment on his face got transformed completely into hope and belief; his face was animated. Lo, in a moment, the hissing, smoldering fire taking the whole kiln in its range, holds all the small and big sticks in its grip! With thunder like the fearful dense clouds of Asada month the kiln begins spitting constantly bullets of smoke black like collryium. For about thirty or forty yards the area around gets bereft of light... that it seems as if the great subterranean Tamaprabha (one of the hells) is probably sending upward the purest type of darkness! Coming out of the smoky field of commotion the craftsman looks, but the kiln is not visible to him; such is the fearful condition outside, to say nothing of the inside! The kiln gets filled entirely with smoke, swiftly the smoke is going round in 278 :: Silent Soil

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like a world-annihilating whirlwind; not any thing else, only the smoke.. the smoke.. the smoke...! As a result even the head of the potter is whirling, to say nothing of the pitcher! In the pitcher's mouth, its stomach, its eyes, its ears, its nostrils, the smcke is only swirling. Not asru (tear) from the eyes, rather the asu i.e. prana (vital force) is about to come out; but, the smoke entering from outside doesn't allow the pranas to come out. It seems as if the pitcher's nasal artery is not there due to the bitter smell of the smoke. Even then! Applying full force and putting the smoke in the stomach by means of the nose through the puraka (filling) technique, the pitcher does the kumbhaka pranayama which is the surest means of accomplishing meditation and is the root of healthful yoga-tree. Silent Soil:: 279

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In order to know whether the power to digest, not grain, but the fire, is in its stomach or not, the pitcher starts eating the smoke. While eating the smoke the tongue of the pitcher doesn't feel aversion, SO it does not vomit the smoke. The reason for vomitting is nothing but internal aversion. This shows the presence of liking in the mind for sensuality and passions in their not getting vomitted. Now, gradually the smoke stops rising, the light of the smokeless fire becomes visible in the world of the kiln. Even the golden brightness of the hot gold gets subordinated to the internal brightness of the kiln. Today at this time 280 Silent Soil the full heat of the fire is being released. Getting the touch of the fire the lustre of the pitcher's body burns

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and sinks in languor, while the soul is getting cleaner, is about to sink in spontaneous peace.... The pitcher's sense of touch asks the pitcher, what is this touch? The pitcher says that it is the pure touch, its experience is not possible without getting heated and burnt. In the meantime the pitcher's tongue also declares in this context the belief held by some intellectuals that 'there is the absence of taste in fire', is contradicted by experience and inference. When the smoke can be tasted, then, why will the tongue not have the taste of the fire? Yes! Yes!! That tongue can only have the taste which has risen not only above the desire to live but also above the fear of death. The individual under the control of the sense of taste can never get acquainted with the true taste of anything. On mixing milk in cooked rice it becomes a mixed taste, not a distinct taste of milk and rice; and on mixing sugar candy... Silent Soil :: 281

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the true taste of all the three gets plundered! The thin nose of the pitcher made senseless by the suffocating smoke, now in the absence of suffocation gets quickened to smell the pure fragrance of the fire as if supporting the declaration of the tongue. The eyes of the pitcher which got shut and somewhat blinded due to the smoke have opened now; with the adoration of the brightness of the pure fire, with the removal/ scattering of the darkness, have blossomed like lotuses at the rise of the red sun, the brother of lotuses. The pitcher's first sight - falls on the pure smokeless fire. He sees nothing else. His vision runs in all directions but sees only the fire... the fire... the fire...! All the sticks of varied typeswhere are they now as before? 282 :: Silent Soil

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Assimilating the fire, all have drunk it, that's all! Or, should say thusgiving birth to the fire they got merged in the fire. Everything giving birth to the modes gets eliminated by those very modes, gets merged there. This rise and elimination of modes is spontaneous, is self-dependant and is beginningless and endless ....! Seeing the pitcher trying to show his progressive experience, the happiness, auspiciousness of his heart, the fire, feeling somewhat shy at her excess says: "My speed has not become excessive presently. And listen! The limit of excess is far away .... still it is far away. My burning makes one remember the cold water, my burning makes one have the taste of bitter collyrium. It is a rule that Silent Soil :: 283

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at the first step the affliction and the labour are intolerable, but my burning makes people drink water afterwards. Therefore forgive... forgive, the religion of the aspirant (sadhaka) is to remain absorbed in religion...!" Hearing these lines the pitcher's strength gets courage, the feet of his zeal become conscious, and he speaks"Obtaining the desired fruit is the limit of one's exertionthis saying I keep in memory. That is why this traveller knows nothing of taking rest in the way. I request to the Lord again to give me unprecedented strength! Not only for pleasures, there is no desire in this heart even for salvation, no thought of applause in moments of praise. I may have to enter a heat current, but no wave of pain should ever rise in this heart ... in distress. 284 :: Silent Soil

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Never mind that the tamasa (darkness) of the world fills my every limb, every vein, but, reversely i.e., ta.. ma.. sa.. sa.. ma... ta... (equanimity)! Oh Lord, listen further...! He (1) has become fully dissatisfied with the 'being' of personality, and has fully merged in to the 'being' of duty; now a silent smile is not enough, wants some words from your pleased face, that's all, Lord! Now he wants to remain aloof from the periphery of cause and effect, the period of lovliness, Lord! He wants to have his being, beyond the sweetness of features, beyond smell and touch, Almighty! Devoid of alien possession, devoid of rust, the pure iron now wants to get melted in the heat of meditation, that's all, Lord! Silent Soil :: 285

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Hearing the talk of the heat of meditation, the talk of the path of knowledge, the prayer to the Lord, and seeing the absorption of the pitcher, the fire interrupts "I have the memory of ages, acquainted with many, I have lived in the company of recluses and saints! There is a great difference between talking of meditation and talking with meditation getting centered in meditation is not possible by merely opening the meditation centers. Lo, here is the modern picture with reference to meditation: Two persons of this age want to lose themselves one chooses attachment, pleasures, drinking; the other constantly seeks yoga and renunciation, self meditation. In some moments both become free of vikalpas (thoughts). What to say then? One lies entirely as a corpse, the other bears examination as Siva." 286: Silent Soil Even from brilliant thinkers, philosophers

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and metaphysicians are not had such lines based on experience, as today we are hearing from the fire. Thinking thus to realise the irrefutability of philosophy and unfathomability of spiritualism and mysticism, the pitcher asks the fire again: "Are philosophy and mysticism tow footsteps of one life? Is the relationship of worshipper and worshipped in them? If it is, then, who worships and who is worshipped? Is there the relation of cause and effect in them? If it is, then, who is the effect and who the cause? Of them, who speaks and who is quiescent? From whom does the fragrance of meditation burst? Who smells that with his sensitive nose? Who liberates? Who satisfies? That's all, let this age listen to a deep analysis on them both! At this the desana (speech) of the fire begins: "That... you listen: Silent Soil:: 287

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The source of philosophy is the head, the fall of mysticism flows from the heart marked with a svastika. Without philosophy the mystic life can live, does live, but yeswithout mysticism, philosophy cannot be visualised. Without waves the pond can remain, does remain, but yes! Without the pond there is no wave. Spiritualism is a free eye, philosophy is a dependant glass. In darsana (philosophy) there is no (na) sight (darsa) of pure truth There stroll truth and untruth near about philosphy i.e., the philosophy is sometimes true, sometimes untrue, while the mystic, the spiritual shines always truly conscious. Healthy Jnana (knowledge) is mysticism. A life busy with many samkalpavikalpas (determinationsalternatives) is that of philosophy. An extrovert or many sided genius 288 :: Silent Soil

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alone drinks philosophy, an introvert, one with closed consciousness-lustre, sings of the pure/ the blotless. The weapons of philosophy are words and thoughts, mysticism is weaponless, totally still, thoughtless! One is Jnana (cognition), cognised too, the other is meditation, meditated too. A swimmer swims in the tank. only the outside scenes are visible to him, not the inside ones. There another one takes a dip, and the inner side of the tank becomes visible to him, he gets disconnected with the outside world. Oh! Oh! Excellent! Excellent!! How deep a plunge is this deliberation on philosophy and mysticism! And the fire gets thanks from the pitcher. What happens then? Listen! The fire blazes up more as if accepting the thanks. The morning breeze, sweet and cool may be blowing outside, Silent Soil :: 289

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but it has no effect on the kiln! The temperature is increasing, there remains no difference between day and night, between morning and noon. Time changing its aspects spasmodically is absent these days. The division of time has stopped in the kiln, the flow is that of the unbroken, indivisible time, that's all! Suddenly on this topic there rises in the kiln the tune of some free sound chiming in .... O wayfarer listen! The flow of time has been like a river's flow, that's all, is flowing. Lo, while flowing it is saying: "This life of jiva or ajiva every moment in this flow is flowing, goes on flowing; no one here ever was, is or will be stationary, eternal, lasting. The eternal is the flowing of the flow, 290 :: Silent Soil

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this has been the secret of being, that's all, and is laughing. O, here it is what a ghari (a small duration of 24 minutes) of sudden torture...! From which side comes the entreating voice? Whose is it, for what reason has it come out, searching whom? Is it that of a man, or of a woman, of a boy or of a girl? Definitely not of a man, because to ears it is proportionately appearing enough thin. After all, what does it mean? Now it has become clearly audible... "Oh mother earth! You are kind in your heart for your sons Is the aggrieved voice of the child not reaching your ears? Reaching the destination is a remote thing, there is no hope of water even on the way! What to talk of flowers and fruits, here is privation of shade even. Do not push me in the mouth of death! Silent Soil :: 291

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Giving the hope of future light do not spread darkness in the present! Now the heat is becoming unbearable, tolerance is by and by decreasing in me Do not burn this life, bring cold water to drink, revive it, mother!" When from the mother earth's side no solace, no blessings are had, remembering the potter the pitcher says: "Have all the abodes of protection gone away somewhere? Being the creator and the 292 Silent Soil upbringer of the pitcher have even you forgotten him? Now these pranas (vitalities) will not be able to respect any one without drinking water, i.e. their departure is definite. They cannot take the fire test, a small vow even appears like a Meru (a mountain) to them, faith has dwindled, there is left no curiosity for future life. Sorry, now I am thinking

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without quenching one's own thirst the determination to get others drink water is a mere imagination, a mere verbosity/verbality." Hearing the entreaty of the pitcher turned almost to weeping, the magnanimous and noble heart of the potter aching thinks too at the seriousness and extremity of the pitcher's heartache. And, to blow steadiness in the pitcher, to eliminate his hunger and thirst he starts towards the kiln with some food and waterthat his deep sleep breaks, mode of dream vanishes. By the way, where does one dream as and when one wishes! That is why .. firstly the craftsman laughs at his dreamy state, then, his eyes get serious. In those eyes not only the bygone life of the past, the life that has come about begins to swim too somewhat dreamily, somewhat Silent Soil :: 293

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dim, and the future possible, somewhat doubtfulin a word, everything begins to reflect somewhat vaguely, somewhat burdensome. Having finished the prayers, coming out the potter sees the golden sunlight of the morning not able to stay on the cheeks of the earth; before the dawn, since daybreak his mind has become eagerhe has to examine the kiln today! The pitcher has taken the fire-test, and, the fire has been given the firetest. Not only hope, there is full confidence for the cent per cent result; still where is patience and when? An opposite dream as has been seen...! Seeing the feet of the craftsman stepping towards himself the kiln says on behalf of the pitcher: "Oh Mr. craftsman! Svapanas (dreams) are often 294 :: Silent Soil

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fruitless, overbelieving them is harmful. 'Sva' means one's own 'pa' means upbringing, protection and 'na' means not, he who cannot protect selfhood, what help can he lend to others? The mind attached to the past, turned away from the friend, entangled in many tangles is taken as svapana (dream). The threads of wakefulness are lost in a dreamy state, self-realisation is not possible then, even the accomplished mantra (incantation) becomes dead." Hearing thus the voice of the kiln now the craftsman comes nearer to the kiln, but, where are being heard the screams of the pitcher?... Where are being solicited the alms from the potter? Neither there is the agony of the pitcher nor there is his solicitation only... he.. there then! Where are the pranas distressed with thirst? Silent Soil :: 295

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Where is that sorrow, where is that weeping, where is that disease, where is that face, and that abode of fire is where which these ears, eyes and hands heard, saw and touched in the dream? The dream has turned out false in toto, the deadly result of the dream has passed off. 'The kusalata (well-being) of the pitcher is my kusalata (proficiency),' saying thus the potter welcomes the kiln joyfully, and taking a spade in hand removes the sandy ashes lying on the chest of the kiln. As the ashes get removed so does the curiosity of the potter increase as to when does the safe pitcher become visible.... Lo, now it is seen! The colour of the ashes, the body of the pitcher both are one, both are together, the eyes are cognising rightly, 296 :: Silent Soil

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black like night has become the body of the pitcher burnt in fire. The pitcher having experienced extreme pain, having undergone extreme calamity, having gone into the mouth of death has had a hair-breadth of escape. The potter experiences a hell of misery, of pain, on seeing the body of the pitcher, experiences happiness sporting, experiences pride on seeing the result of the test, and experiences neither wonder nor pride on seeing the constant tattva (element). But, the consequence that results on weighing the object in the balance of time, that too fully reflects on his mental surface. The future of a pious personality will remain pious. But, the past itihasa (history) of the pious one Silent Soil: 297

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will remain iti (end)... hasa (derisively laughable), impious... impious... impious. The pitcher has come out of the kiln safe today. Blueness is bursting from him as from that of the body of Krishna; seems that all the multitude of defects on burning have come out, there is no patronage to the sin in life now. Really when does a sinner makes a thirsty being drink water ? On the face of the pitcher resides happiness like that of a liberated soul who swimming has crossed the sea of transmigration! Where is the upayoga (attention) of the pitcher at his burnt body? The process of experiencing is continuing inside...! When is the beetle found unhappy? His body is black too, but he is continually drinking nectar! Only living in the body does not mean experiencing it, 298 :: Silent Soil

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only living in Maya (worldly relations) does not give one up to Maya (worldliness). Attachment and interest in them is necessary. Carefully taking the pitchers from the kiln one by one in hand, the potter is putting them on the earth. The soil was, is and will be of the earth. But formerly that was in the lap now is, in the form of the pitcher, on the breast of the earth. Outward or inward from every organ of the pitcher a wave of music is flowing out, and the earth and the sky orbit. are swimming in that song. Lo, the pitcher has not passed even two or three days having come out of the kiln, the surge of auspicious sentiments in his mind is telling all, that now there is no fall, only rising..... successive elevation-elevation, novel future-crop, appearance of the fortune...! Silent Soil:: 299

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That's all, now nothing is unattainable for him, everything face to face... present! The attitude of the devotee draws the God even towards him; that attitude isalms to the patra (deserving) and respect for the atithi (guest). But, the deserving person should be pious, sacred, should be pedestrian, having only hand as his utensil, should be a soul, supreme soul drinking nectar, should be hard-hearted to himself but butter like towards others. ... soft and should take others' pain as his own, Lord's prayer as his game. He should be free from sinful affairs, completely unattached like the air, fearing subjugation, away from haughtiness like a mirror, verdurous, flourishing, meek like a plant. He should be moving unstopped, untired towards his aim like the flow of a river. He should be alike in praise and insult, 300 :: Silent Soil

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Meru like in yoga (penance), guileless like a cow in upayoga (mental working), beyond the desire for worldly things, absorbed in the search only of pure tattva (truth); not a fault-finder but a connoisseur, never come down on adverse enemies, never get happy over favourable friends, and never pine for fame, glory and benefits. He should be not cruel, but fearless like a lion, never demand alms from anyone, benevolent like the sun never expecting any return even forgetfully, winner of sleep, vanquisher of senses, sadasayi (well-meaning) like a pond, temperate in eating, beneficial and short in speech, desirous of the jewel of consciousness, self-censuring in order to wash away his own faults. Censuring others is a far cry, even his ears should not be eager to hear others' censure as if are deaf! His tongue should be dumb Silent Soil :: 301

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in the context of his own praise even being famous, thoughtful and ascetic. His winter nights should pass at the bank of a sea, a river, a pond, and the summer days should pass on the hills under the brilliant cover of the sun. Thus! The pitcher ruminated over his pious sentiments; the saying of the saints that 'the pious sentiments liberate' was going to prove correct, proved. Lo, on this side... a big seth (moneyed man) of the city dreams that he himself in his courtyard welcomes a bhiksarthi (desirous of alms) great saint with an auspicious earthen pitcher in hands. He gets up at dawn taking himself blessed, thanks the dream and tells the matter of the dream to the family. A servant is sent to the potter to fetch a pitcher. The servant related the master's orders, becoming happy, the potter says: "Our stamina worked, our labour has become meaningful 302 :: Silent Soil

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and we have become meaningful." Seeing the potter pleased the servant becomes more pleased. Taking a pitcher in one hand and in the other a piece of stone, striking with which he begins to test the pitcher... In the words of wonder the pitcher says"is there a test still to be taken now even after the fire test? Test, test! You are judging others, judge yourself. a bit! Now test yourself! Strike and see yourself which note emerges there, listen that with your own ears whether it is a crow's prate or a donkey's fifth note. Before becoming an examiner passing examination is compulsory, otherwise, one will be an object of ridicule." At this the servant says modestly"True it is that you have gone through the fire test, but how far the test the fire has given you is correct, cannot be judged without testing you. Silent Soil :: 303

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That is, through you I am giving a fire-test to the fire. The other thing is I am not only a servant to a master, but am also a master of some things auxiliary to life, I am their user also. Things are not correctly evaluated in commercial give and take, the view being monetary; while in the purchaser's view the value of a thing purchased is its use. It is the use that makes the user merry for some moments." As a purchaser the servant has come and taking the pitcher in hand strikes it seven times. The 'sa' note emerges at the first time, then, coming out in continuous succession 're.. ga.. ma.. pa.. dha.. ni..' express the unattached destiny indestructible like notes. 304 :: Silent Soil

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In total, the meaning is thissa.. re.. ga.. ma.. that is, all sorts of miseries pa....dha, that is pada / nature and ni that is, not, misery cannot be the nature of the soul, it is only an indisposed mode of the soul under the influence of the deluding karma. Naimittika (caused) modes are somewhat alien. Understanding the sense of these seven notes is getting lost in right music, is getting right companion. Where from has come such a wonderful power in the pitcher. the servant thinking thus gets the answer from the pitcher's side that "it is all the art of the craftsman, a fruit of profuse labour, of firm determination, of refinement through pious practices. And listen, the body that has turned black Silent Soil :: 305

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like Ghanshyam (Lord Krishna, dark cloud) has... not burnt. As an artist skilled in instrumental art applies ink at the mouth of Mrdanga, so has the potter marked my organs with ink. The varied notes that emerge getting the stroke, the touch of the palm and the middle fingre disclose the difference between the prakrti and the purusadha.. dhin... dhin.. dha dha... dhin.... dhin... dha.. vetana-bhinna chetan-bhinna (pay is different and conscious is different) ta... tina... tina.. ta.. ta... tina... tina.. ta... ka tana.. cinta, ka tana... cinta? (what worry for the body, what....) ghun.. ghun... ghun...!" The servant, who has come as a purchaser becomes wonderstruck, his mind becomes charmed, the body becomes controlled, stationary at the shape of the pitcher and at the artistic miracle of the potter. If contact with psychic miracle occurs, then what to say! 306 :: Silent Soil

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The mental worries, screams getting ruined in some moments will go away, not anywhere outside, the wave of the reservoir will merge in the reservoir. The pitchers are examined, observed, then... the servant selects one-two small and one-two big pitchers, and in the hands of the potter tries to put the proper amount by way of their cost. Then the potter speaks out - "Today is a daty of charity, not of give and take; it is the remover of all misfortune and the gateway of good days! Not shell, but pearl not lamp, but light have to be honoured now! Forgetting the conscious, I took pride in the body, removing religion, swung in money, limitless time passed in this phantasmagoria, now we have to bring near Silent Soil:: 307

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the indestructible tattva (truth) and absorb that in ourselves, that's all! That way, gold has its value, silver too has, it may be a particle or a maund, every substance has its value, but, money has no value in itself. Only the basic substance has value. Money is no basic substance, its life is dependant, it is for others, imaginary! Yes! Yes!! The value of other things can be judged in terms of money, that too, as per necessity, sometimes more, sometimes less and sometimes formal, and all this depends on moneyed persons. The moneyed as well as the moneyless these both can never judge correctly the value of a thing even in a dream, as, the moneyless is often wretched 308: Silent Soil

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and the moneyed blind in sensuality, in pride!!" By way of a present even the amount was not accepted. The servant gives, then, thanks instead and starts for the house with the pitchers, happily! The seth getting down from his seat gladly takes a pitcher in his hand from that of the happy-faced servant, and washes it with fresh cold water himself! Then, taking the pitcher in the left hand marks svastika, the symbol of oneself, with the ring finger of right hand on all its four sides with fine sandal wood of Malaya mountain, with the intention that everyone may obtain one's self. And puts four round marks in the four petals of every svastika with the sandal wood mixed with Kashmiri saffron, which are telling the world that all the four gatis (modes of existence) in Samsara are devoid of joy. Silent Soil:: 309

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In the same way, on the head of each svastika writes Om with moon and a small round mark for the steadiness of yoga and upayoga (bodily and mental activity). Attention of yogis often gets steady on it. With two thin lines of turmeric the throat of the pitcher is graced, in between the lines a slight touch of Kumkuma (rouge) is a sight worth seeing. The turmeric, rouge, saffron and the sandal wood with their fragrance have made the atmosphere delightfully pretty. Four or five betel leaves, soft, pretty, having parity, attractive, green, digestive of food and drink, are put on the mouth of the pitcher. Like the petals of a blossomed lotus, their fore parts are visible outside, in their midst a coconut is placed to rub them gently, on which turmeric and rouge are sprinkled. On this occasion the coconut says to the leaves: 310 :: Silent Soil

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"my body is hard, yours' soft, and this hardness you wouldn't like. Till today this body liked the softness, but then, it was the path of samsara (transmigration), this path is opposite to that, isn't it! Here the soul is victorious, isn't it! This path has no relation with the body, the body is subordinate, the conscious is desirable, the soft and the hard are equal here. And, how much is my heart soft, is your outward body so soft? Only peep a bit inside me, the right cognition of softness and hardness occurs not on touching the body, but the heart." All the fibers of the coconut are removed, only the braid is stretching full on the head on which a fragrant blooming rose is fixed. Mostly everyone's braid is down-faced, but that of the coconut is up-faced. Silent Soil :: 311

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Probably that is why giving coconut in alms is taken as bestowing salvation. A rosary of pure transparent quartz is put round the neck of the pitcher as if saying'repeat the name of the flawless purusa'. Thus decorated, the auspicious pitcher is put on a sandal wood stool having eight sides, as if absorbed in expectation of an atithi (a person with no preappointment, a muni). As he does everyday the seth goes for worship of the Lord to the fifth storey of the palace, which he has by the fruition of the auspicious karmas by the grace of religion. There a Caityalaya (temple) is situated where on a silver lion-seat an unconquerable silver idol of the dustless Lord is seated. First of all, with the highest reverence the vandana (obeisance) of the 312 :: Silent Soil

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Lord is performed, and then is performed consecration. The seth applies the gandhodaka (water of the consecration) which is itself clean and is also the cause of cleanliness, on his head respectfully...... happily. Then, washing his hands with water, cleanses the idol with a clean white cloth; worships the Lord free of sins and shams, untouched by possessions, taking eight auspicious substances with devout feelings, with strong eagerness, not with any worldly temptation, the purpose is only to get liberation from bondage, the coast... the bank of the sea of transmigration! By now, some auspicious figures in the courtyard have been drawn by the gamesome girls. That the time for the carya (going out for taking food) of the atithi (muni) has drawn Silent Soil: 313

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almost nearthis is the topic of the talks among the donors! It is a phenomenon of every path of the city, in neighborhood facing each other in their own courtyardsthe line of donors standing absorbed in the expectation of the patra (deserving one) is extending to a long distance In every courtyard each donor, mostly, is standing with his wife. One is their wish, one is their prayer to the Lord, that the atithi's food-taking may be undisturbed, and that at their house, that's all! Lo, having completed the worship the seth comes down in the courtyard, and he too stands taking the auspicious sandy pitcher. Some are standing with a silver urn in their hands, some are standing making a pitcher of both of their hands, some having a copper urn, some a mango, 314 :: Silent Soil

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some a brass urn, some a custard apple, some having a ramphala, some a guava, some an urn on an urn some an urn on head, some alone with a banana in hand, some empty-handed, some with a plate. Special it is that all are bowing headed and, again and again glancing at distance... are waiting for the atithi. Lo, in the meantime the atithi is seen coming and a sound of applause bursts from the mouths of the donors! Victory! Victory! Victory! to the unscheduled roaming ones, to the ones having regular thoughts, to the saints, to the meritorious ones, to the ones having gentle and peaceful features Victory! Victory! Victory! Victory! Victory! Victory! to the ones away from partiality, Silent Soil :: 315

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to the yathajata (naked) brave ascetics, to the sources of the religion of kindness, to the ones filled with equanimity. Victory! Victory! Victory! to the coasts of the sea of transmigration, to the pivots of the abode of salvation, to the resolute ones tolerating everything, to the waters washing the dirt of karmas. Now... the atithi has come nearer He has crossed many initial courtyards, his sacred feet are progressing moment to moment on the path; frost has fallen on the vitals (pranas) of the courtyards left behind, they are not having that cheerfulness now! There the sun sets, here the lotus jungle fades; still, a hope is waking in them that the patra can return back. The sun may come next day .... does come! But, treading the path 316 :: Silent Soil

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he does not come turning in the mid way; to come turning... a remote thing, does not even see turning, continues on his journey from east to west. Till today hasn't been seen coming from west to east, and not possible also. How and when does the patra identifies the donors, the substances of vidhi (pre-decision) is not known; everything gets done quickly like a flash of lightning. "The coming of the patra in the courtyard and then returning without obtaining food and water... intensely pains the donor-" these lines thus get uttered by a donor. In no time he remembers the utterance of saints, that the benefit of alms-giving to a patra occurs due to the highest fruition of the most auspicious karmas. There is a fruition of our auspicious karmas Silent Soil :: 317

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but, has got thinned than the requisite measurethis is what is called rarity. From the mouth of some donors no words emerge, they remain, as if, nailed, incantation-charmed. Some... become restless on forgetting the method, and put their hand again and again on their skull, as if rebuking away their adverse fate. "Oh Maharaj! if the vidhi was not obtained... no matter, at least should have looked at this side, this much would have satisfied us"thus one donor tells his mind involuntarily. Among the many virtues of a donor one is discretion also; just see, one donor has lost the discretion and going very near the patra on the way in an excess of devotion says in the words of humility that 318 :: Silent Soil

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"I in this life didn't have the fortune/luck to give alms to a patra, many times I came across the patra ones, but, feelings didn't arise. Today strong feelings have arisen; even on this occasion if perception occurs, not touch, touch occurs, not joy, the sentiment will remain starving...! Then when will... that pacification of hunger? Today's food should be taken at our residence, that's all! In this connection if any demerit occurs it will occur to me, not to you, Svamin! Oh ocean of kindness, be kind don't delay, have pity." At this sentimentality of the donor the silent ascetic turns a slightly smiling countenance and proceeds further on the path viewing four hand ground. Then again from the mouth of the donor emerges a line soaked with disappointment: "When there were teeth then there were no grams, when there were grams then there Silent Soil :: 319

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were no teeth, when both of them were there then no intestines to digest them...!" A variety of errors are thus committed by the donors. The pitcher speaks to the seth: "Yes! Yes! This condition can be ours too", and makes him careful "The patra should be solicited but not in excess; at this time everything can be forgotten but not discretion. Bodily, mentally and vocally servitude should be expressed not gloominess. There should be mild smile on the lips but not buffoonery, there should be zeal, there should be gusto, but not rashness. The pollen of humility/modesty should trickle from every organ, but, no smell of pitiability. And in this context I have heard a poem from the saints, 320 :: Silent Soil

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respected and admired by intelligent persons, listen that, I say: The earth has become thirsty, expectation for water has aroused, has opened the mouth-pot, is determined not to await the donor not to examine him much, not to cross even forgetfully one's own limit, one's own courtyard, as the humility of the patra occasions the rise of pride in the prideless donor, then the balance-pan of sin gets heavier, and dependence does creep in the free, selfrespecting patra, the ground of duty slowly slips downward. What will happen then? The donor as well as the patra will suspend in the mid-air... That is why... to mould the earned sin into merit these dark, dense clouds are engaged in search of right patra; Silent Soil :: 321

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on perceiving the patra the pair of eyes containing water thunder becoming overwhelmed, ecstatic, submit bowingly sixty four currents of Sravana (july-august) in the feet of the patra.... Then... the earth easily, without effort washes the blackness of the cloud, otherwise, why after raining the cluster of clouds become white?..." From the mouth of the pitcher the seth listened to the poem, a gist in a few. words of the narrative of glory of the donor. His code of conduct is now before him, a mirror in which his own face is visible which had turned away from ideal life, and on which only a conceit of being blotless was shining. The seth's eyes are opened, all his misunderstandings are washed and he controls himself. 322 :: Silent Soil

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Listening to the poem has much impressed him. Again, he gets a hintnow the coming of the patra is cent-per-cent definite. As does the courtyard get near so does the speed of the patra become slow, and the patra experiences that some special fruition of punya (meritorious karma) preventing his steps move further is attracting towards itself! Seeing the movement of the patra, becoming alert, filled with reverence the welcome of the atithi begins in neither too slow nor too fast, but in a medium sweet voice: 'Oh svamin! Namostu! Namostu! Namostu! Attra ! Attra ! Attra ! (here, here, here) Tistta! Tistta! Tistta! (stand, stand, stand)'. Thus the words of address, of welcome are repeated twice or thrice; along with this the slow moving kundalas (ear-, rings) of the seth Silent Soil :: 323

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are also inviting the atithi reverently. Atithi, the abode of fearlessness, comes and stops in the courtyard, unperturbed, steady... then, what to say! Taking himself highly fortunate, uttering 'blessed', 'blessed', taking the atithi on the right side at a distance of two-three hands, the seth starts going round him with his wife, with his family! This scene of today appears, as if, the sun and the moon with planets and stars are going round the Meru mountain. Three rounds are taken observing kindness to jivas. Again with obeisance starts the nine-typed devotion: 'Mind is pure, speech is pure, body is pure and food and drinks are pure, come Svamin! Enter the dining room.' And without showing him their backs 324 :: Silent Soil

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the whole family leads him. After reaching inside telling of the purity of the seat he is requested to take the high seat, and the patra seats himself. Humbly the request for washing the feet is made, and it is granted; the pair of feet -bottoms, snatching the beauty of butea fondasa, fearing avirati (undetachment), descend on the silver plate! Lo, just then the plate also expresses its affection for the Guru's feet! That is, following the Guru's feet becomes red like kumkuma, like gold. As the donor having the sandy pitcher filled with filtered, heated, moderately hot, germless water, bends on the feet of the patra, then the pitcher beholds its reflection in the mirror of the nails of the feet of the Guru away from passion and pride; and speaks out 'blessed'! 'blessed!' Victorious be Gurudev! Victorious be this ghari (time)! Silent Soil: 325

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The idea took shape, whatever pain, trouble of the path and the remnant of the blemish, everything of selfhood gets submitted here: Oh compassionate Guru-raja! Your feet are our shelter, your are a ship, take us across to the coast of the ocean of transmigration! Thus singing the qualities of the Guru the hurdle-destroying, prosperitycreating abhiseka (wash) gets completed, praksalana, (soaking of water) too. Everyone filled with joy applies the gandodaka (water of abhisheka) to his head. The seth is looking like an Indra with his family. In the sequence now, as per method, as per one's riches, in the nearness of the yathajata (naked saint). the worshipping is completed with eight auspicious substances hypothetically-, with water-sandal wood water-akhata (unbroken rice)-flower, with caru (sweets etc.)-lamp-sandal wood powder-fruits, and with bowing five organs (head, knees etc.)! 326 :: Silent Soil

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Again, with folded hands the family. requests the patra: "Oh Svamin! Leaving the cup-shaped pose of the palm take food!" Finding the donor skilled in the method of alms-giving, leaving the cup-shaped pose of the palm the patra washes both the hands, and for some moments the magnanimous with the eyes fixed at the tip of his nose gets absorbed in the devotion of Arhantas who live redeemed from delusion, are devoid of attachment and aversion, whom birth-death-senility-decrepitude cannot touch now, whom hunger does not trouble, whose prana (vitality) doesn't get pained with thirst, in whom pride, astonishment do not get support for a moment, seeing whom fear itself runs away frightened, who is abode of fearlessness, free from seven types of fears, whom sleep-drowsiness never surrounds and is always completely in awakened state, whose body is not drenched with sweat, regarding whom Silent Soil :: 327

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exertion and tiredness are not to be talked of; in whom infinite strength has manifested, consequently no terror can draw near him, who has obtained infinite bliss.. so is blank of sorrow, always devoid of grief; whose very life is detachment, that is why wanders Rati (cupid's wife) away from him; who has no possession nor association, who is lonely, then, for whom should he worry? He is always absolutely carefree, away from the eighteen blemishes....!. When the kayotasarga (meditation) of the Sramana gets completed he stands up on his seat keeping the space of four and eleven fingers between both of his heels and his forefeet. He is an observer not only of the vow of taking food in standing posture, but also of a meal once a day. The Patra makes both of his 328: Silent Soil

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hands his utensil and extends it before the donor. 'This is the begging practice which brings down the mind from the peak of pride,' saying thus this pen examines hunger thoroughly: Hunger is of two typesone is bodily, the other is mental. Bodily is a little, natural also, about the mental the mind knows what is its measure? It being deformatory is really not hunger, it is a horrible ghost who is not related only with the past but with the future also! That is whythis creature has not till now been overwhelmed having realised his Self. So far as the senses are concerned they don't get hungry, outwardly it appears that they get hungry. When does the tongue desire the taste? The nose doesn't remember the smell. When does the sense of touch Silent Soil :: 329

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wait for touch? When do the ears become feverish in the absence of sound? Even the deaf ears are found living. When do the eyes perform arti (moving a lamp in a round manner) of features, of beauty? All these senses are inanimate, the material cause of the inanimate is inanimate, the inanimate has no wish, the inanimate has no wayit is always everywhere alike whether it is darkness or it is light. Yes! Yes! The reception/cognition of the objects does occur through the medium of senses to the knower enamoured of sense-objects. The fact is that these senses are the windows, the body is the mansion, the purusa sitting in the mansion peeps out from different windows with the eyes of sensuality and keeps on receiving the objects. The other thing is that sweet, sour, astringent etc., 330 :: Silent Soil

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whichever is the taste, auspicious or inauspicious, never say you taste us. Light-heavy, smooth-rugged, cold-hot-soft-hard, whichever is the touch, auspicious or inauspicious, never says that you touch us. Fragrant or foul whichever is the smell, auspicious or inauspicious, never says that you smell us. Black-blue- yellow etc., whichever is the colour, auspicious or inauspicious, never says that you behold us! And sa-re-ga-ma-pa-dha-ni auspicious or inauspicious whichever is the note, never say that you hear us. Listen.... Listen... touch-taste-smell colour and sound Silent Soil:: 331

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these are the attributes of the inanimate, are functions of the inanimate... Thus, it is deduced, that during the fruition of delusion and asata (pain) karmas hunger is felt; this is the principle of hunger and thirst. Merely knowing it is not saintliness, but equanimity is essential with knowledge; the ornament of a sramana is equality-equanimity... On this side food-serving starts with water in the hand-utensil of the Patra; but what is this! All of a sudden the Patra closes his utensil (palms), soon, from the other side a golden urn is advanced filled with sweet milk, yet seeing the palm undisclosed the third donor shows a silver urn in which sugarcane juice is filled, when that too remains ignored, then the turn of a quartz ewer filled with the red juice of pomegranate 332 :: Silent Soil

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like the ruddiness of youth, comes! Wonder! On that even not once a glance is directed from the side of the atithi! Helplessly that ewer turns to disappointment. Now more delay is improper, the atithi can sit down taking it as antaraya (obstruction), can go away without foodthis suspicion appears on the face of the family, and remembering the Lord in mind, somehow becoming steadfast, conjuring all the might, with trembling hands the seth advances the clay pitcher. Lo, the joined palms of the atithi open up like the pearl shell swimming on the chest of the ocean seeing the clean water drops of swati! Four-five palm-cups of water are drunk, some sugarcane juice is taken, then whatever is received goes on unstopped, that's all. Not whenever, not desired by mind, Silent Soil :: 333

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without begging, without any hint, only the stomach should be hungry then howsoever is the food juicy or dry, all are equal. When food and drinks are transferred from one bartana (pot) to another, then... ever... is there a change in the bartana? Neither any bartana dances nor any bartana makes hue and cry. Blessed! Blessed is the man and this human body, noble body (vara-tana) in all the bodies! Before sowing the seed the farmer dumps rubbish, stone pieces etc., in the field cut and torn with the flow of water and levels it. In the same way, the donor goes on giving and the patra goes on taking, stomach has to be filled, isn't it! This is what is called 'garta-purnavratti (filling the pit manner) of the equanimous-natured sramana! 334 :: Silent Soil

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When weed, straw and fodder is put before a hungry cow lifting her head up she doesn't look at the guards' ornaments-decorations, at their limbs and sub-limbs. In the same manner the practice of the ascetic is while taking the food, which is called 'gocari-vratti (cow's grazing). No thought of this or that, it may be sweet, it may be sour, it may be whatever, but it should be water with it people quickly put out the fire burning their house. In the same manner, it may be tasteful or tasteless, it may be whatever, but it should be edible; the abdominal fire has to be quenched, isn't it! And this is the 'agni-samaka-vratti (putting out the fire manner) of the sramana, greatest of all the practices! The group of black beetles athirst of pollen of buds-flowers-bunches, of fruits, drinks tasty aroma, but never gives them any pain; Silent Soil :: 335

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rather, with its spurting touch of hands, singing song in the buzzing sound makes them dance. That's all, in the same manner, on giving alms to the patra the donor becomes too happy to contain himself, he is filled with ecstasy, dense darkness in life vanishes and new dawn breaks. And, this is what is called the bhramari-vratti (beetle's practice) of the saints. Whereas there are many practices of a sramana, in which emerge the beauty of spiritualism, which were heard by ears respectfully, today the family sees with open eyes near by, proximally. The result is the whole family of the seth is filled with a limitless joy, and in the white-coloured pair of hands of the seth the clay pitcher is looking graceful like a sapphire fixed in a golden ornament. Between those hands and the pitcher 336 :: Silent Soil

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some talk begins by way of mutual praise. The pitcher first speaks"Taking up you adopted me, you have really done a great benefaction upon me, and I could be fortunate to assist in this auspicious act." At this at once the hands say: "No... no, listen... listen! Rather, you have done benefaction on us, without you this act was not possible, whatever sentiment, devotion in this act is, is yours, we are from outside efficient cause only!" Below listening to the above discussion, the hand-pot of the patra says: "Without a pot the life, of water cannot remain and without water the life of a being cannot remain, but a person who drinks water with a pot cannot be the best Patra. Hand-pot is taken as the best of all, even a pot is a parigraha (possession), isn't it! Silent Soil :: 337

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Further, without an atithi the dates can never become venerable, atithi is the maker of dates, isn't it! Still he doesn't keep dates with him, the dates are dependent on time, isn't it! Modifications are one's own and unique, to get bound in the bondage of dates is to wander in the lanes of gatis (worldly states). Somehow! getting bound of yatis (recluses) in the bonds is to get absorbed in the amusement of niyati (destiny)." Thus the deep reflection on the right patra goes on. On this side the ahara-dana (food-giving) is continuing uninterruptedly; the seth is mentally engrossed in the feeling that this task may get accomplished happily thus. Both of the ends of the seth's blue scarf coming down from both of his shoulders, coiling around both of his arms, the right one going to the left side and the left one to the right side, 338 :: Silent Soil

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and tightening the waist part are hanging down. It is not able to look up, it has been completely defeated by the blueness of the pitcher, experiencing shame, it wants to hide in the earth, doesn't want to show its shrinking face to any one. There is a happy-faced golden ring in the middle finger of the right hand of the seth, adorned with a ruby piece whose ruddy luster again and again compares itself with the reddish brown lips of the atithi and in the end gets vanquished and so distressed touches the feet of the atithi under the weight of shame, and, doing so is properby the worship of the venerable feet, one gets desired fruits. Likewise in the fore finger of the left hand of the seth there is a silver ring Silent Soil :: 339

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with a pearl fixed in it. It feels languor on seeing the unforeseen brightness of the nails of the hands of the karapatri (saint) and gets fever-struck. It is why its white body is bloodless. Both of the cheeks of the patra are round as well as shapely, are fleshy as well as lucid, in whose lucidity the golden earrings of the donor by way of their reflection, compare themselves with the cheeks are we deficient? Brightness shoots from us as from the rising sun, we are round as well as shapely, are of good colour and beautiful, are golden, not red. Still, why is there the difference between this brightness and that of the cheeks? What is lacking in us? Who knows the secret, whom should we ask, and how to ask? Lo! The cheeks enlighten the ear-rings entangled in the 340: Silent Soil

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tangle: "By just looking at you attachment wakes in the onlookers, and on seeing us rise vatsalabhava (affection) spontaneously, even an attached one for some moments gets lost in detachment; the vatsala-bhava stored within us coming up, slipping from the cheeks, turns the stone-chests of the enemies standing in opposition, into soft flowers. In us invaluable utterances have been brought up, and in you is found only hollowness. One thing more, developed or developing the life may be, however many the virtues there may be, comparing oneself with others is the cause of ruin, a sign of humility also. And, this act of comparison is, in a different way, rivalry; the rivalry brings to light Silent Soil:: 341

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the minute existence of pride sitting inside... somewhere... at a distance. Then, when is pride satisfied? Without satisfaction the life is defective, this is why this defective life scorched in the strong desire for praise, for fame remains deprived of the dense, cool shade of the spontaneous shouts of applause of blissful virtues. That way, the word 'sva' (self) is itself telling that 'sva' is riches, 'sva' is the rule of providence, 'sva' is the abode of treasure. The realisation of 'sva' is the realisation of all, then, why compare the incomparable? Seeing their hollowness thus disclosed by the cheeks those ear-rings of gold become more dull, lusterless. The seth is wearing yellow dress from head to foot, having the lustre of a stalk of a lotus; 342 :: Silent Soil

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amidst that his face is blooming like a rose, and in the mildly blowing air the yellow clothes are waving; the blue splendour of the pitcher looks as if swimming in those waves. That... yellowness of the yellow dress makes haste to drink the good looking blueness. Yes, on this side... all the children of the house have been ordered to remain inside and have been forced to keep sitting silently. Still, in between, from inside the doors or from the windows, pushing one another forward and backward attempts are being made to peep outside. To remain within limits is not the job of an unrestrained one, as much he is denied so much self-willed he becomes in the direction of the observance. In childhood leaving the worth-leaving Silent Soil:: 343

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and enjoying the worth-enjoying is not possible. Yet, whatever is observed is a forced observance due to fear! On this side, too, this is the situation! The seth has bound his head tightly to save himself from the trouble of the hair. Still, on the wide surface of his forehead a crooked black lock of hair coming out, again and again, beholds the pleasant scene of food-giving and other scenes opposed to meditation, and tells fearlessly the prominent one of the patras: "you are a saint rich with equanimity, this donor gentleman is a mine of affection, he has an attachment for the detachment; both aim at liberation from bondage; then, tell me why am I kept in bondage? Now I also don't like bondage. | admit that my past is wrong, and, 344 :: Silent Soil

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whose is not? It is fallen, grey, boggy also, is rotten, unsteady, inconstant also, but the situation today has changed, I want to get rid of the wrong addiction. The papa (sin) has come to see punya (merit), the poison has come to get dissolved in the nectar. On Sun, the mass of light, listen to the prayer of darkness! Instead of driving it off again and again once awaken it, Lord! Give it room in you, efface it or merge it in you; the true sign of light is that which enlightens all. I may say one more impertinent thingthe fortunate ones never drive away the unfortunate ones, Lord! They make them happy, lucky Lord!" Saying thus the lock at the forehead quickly turns dumb. And... on this side the food-giving completes joyfully. The Patra sits on a seat, cleans his face with hot, creatureless water, and, having cleaned with his own hands Silent Soil :: 345

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the stomach, chest, thighs etc., the organs affected with the particles of food and water tossed from the palm, the Patra gets absorbed in the supreme truth for some moments keeping his eyes half-opened. Kayotsarga (meditation posture) is abandoned; the seth gives the smooth, soft, light, beautiful peacock-feathered equipment of restraint in atithi's both the hands marked with the sign of fearlessness, with his submissive hands. Creatureless water, which can be used for eight praharas (twenty four hours), and after that becomes defective, in Kamandalu, the equipment of sauca (cleanliness), is filled not for quenching the thirst, but for cleaning the hands and the feet before the study of scripture and after attending natural calls. The neighbouring public is standing in the compound 346:: Silent Soil

Page #407
for the touch of the feet and to have sacred darsana of the atithi. No sooner the atithi comes in the compound then the sky resounds with the sound of Jaya (victory). And, along with the sentimental public the seth requestes: "Along with purusartha (exertion), we are optimists too. May we get blessings quickly that we may get rid of the expectation of the sensual objects and tread your path, that's all! Oh Svamin! while going give us such a sutra (thread) with which we get bound and recognise our being. The needle with thread fallen anywhere gets never lost." At this the Atithi thinks that this is neither the place nor the time fit for the sermon; still the internal compassion surges " up, some words come out of the mouth of the Patra like pearl from a shell: "Whatever is being seen outside that... I... am.. not Silent Soil:: 347

Page #408
and that is not mine too.. These eyes cannot see me I have the power to see; I was.. is... and will be its creator, I was.. is... and will be the seer of all. Whatever is being seen outside that... I.. am.. not!" Saying thus the feet of the Patra moves towards the grove, his back gets turned towards the onlookers... The seth is walking behind the Patra with kamandalu in his hand like a shadow. There is a grove near the city with nasiyaji in it whose pinnacle kisses the sky. The kalasa (torus) of the pinnacle is shining, with its golden lustre it is telling that all the pomp and show of the world is mistaken and also misleading, is not a representative of the right path. 348: Silent Soil (The seth) has the darsana of the beautiful image of Neminath installed in nasiyaji, becomes conscious of the 'self', the body thrills, the joy sings.

Page #409
Once more the seth bows to the Guru's feet, becomes ready to return, but the body begins to break. His eyes become watery, the path becomes invisible the feet become heavy, even on controlling the weeping doesn't get controlled, weeping bitterly he begins to roll in the venerable punya (auspicious karmas)- bestowing feet. "This soul doesn't want to return leaving the shelter of the Guru's feet, like a swan leaving the manasarovara, Svamin! Still, I am sorry that the body has to follow the mana (mind), mana being more forceful, Lord! It gets over-shrouded again and again with emotions-passions in mere talks, then, the feet of samvega (fear of samsara and love of religion) become unable to stand on the ground of conduct, then, groundless, what will it do?.... Silent Soil :: 349

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If the river is hilly and the overflow is that of asada (July-August), then, what to talk of the small forest-farers even the elephants get lost, everything flows away! The karma earned by me has come to fruition today becoming an obstacle, in spite of wishing, the observance of religion is appearing like a mountain and I am... not only a 'dwarf' but 'lame' also. The way is very very long how can I tread...? The peak is sky-kissing how can I climb...? There is no skilled companion, how can I move... now.. forward! Should I become completely optimistic? should leave everything on niyati (destiny) and leave purusartha? Oh supreme Purus! Tell me what should I do? Should I test myself on the touchstone of time? Should I accept time the controller of all movement-progress-arrival, fall-rise-change? 350 Silent Soil

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Every substance is free The doer is freeis this doctrine faulty? Along with the verb 'happen' there is the verb 'do'... also in the dictionary, isn't it!" Hearing the questions of the seth, leaving the silence the Guru says in a language full of affection like a mother calming down the child: "Here is the resolution of all these doubts, look at me.. this side.. up." and with wet eyes the upward looking takes placefinds only a silent countenance with not a bit of smile on it, it is full with seriousness, the steadiness in the eyes and the guilelessness on the forehead seem disclosing the secret.... 'Ni' means in nija (oneself), 'yati' mean yatana, steadiness, to get absorbed in oneself is 'niyati, certainly this is yati (rest); and 'purusa'soul, God, 'artha' means worth achieving purpose, Silent Soil :: 351

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forgetting everything except the soul is the right purusartha. When the true nature of niyati and purusartha is known correctly then the role of time which is only present, is not instigating, is indifferent, fixed at one place, doesn't remain concealed, gets disclosed. * The questions of the seth are answered yet.. The seth is going to his home having a small, sad face like a lustreless cloud light in the absence of water, devoid of thunder, glory, silent after raining... The seth is walking with a slow pace collecting his pranas (vitalities) in his heart like a lamp dimly flickering on almost breaking of the relation of the wick with the oil, or, on a very little oil left... 352 :: Silent Soil

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The seth is going home like a business man, in a fog, returning home empty-handed with a churning in mind having lost the capital and worried about the future... The seth is going home bereaved of sensitivity, experiencing saplessness like the milk on taking out the complete gheeportion.... The seth is experiencing distress at this time many times more than the distress caused by the humiliation before the class-fellows. The seth is going home with the least courage left, taking the estrangement of close affinity, like a flower fallen in dust on the complete abandonment of juice-sucking from the cheeks of the branch... The seth is going home taking deep breaths like a child intermittently sobbing having been distressed by his mother's bereavement... The seth is going home deprived of the company of the saint, Silent Soil :: 353

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with a disfigured face like that of the forest-life at the end of spring... The seth is going home like a thin river with weak flat banks having only a hope of meeting the sea, gliding in a distantly extending desert kidnapper of greenery, full of mirages.... The seth is going home like the mass of light, the sun, jumped from the east, then setting towards the west afraid of the coming darkness... The condition of the seth is like the moon of a dark fortnight, like a poem devoid of the sentiment of peace, like a morning devoid of the twitter of birds, like a night devoid of the cool moon-shine, 354 Silent Soil and, like the forehead of a woman devoid of the small round mark (bindi); everything is looking still, desiring

Page #415
nothing. Lo, the seth reaches his home like a piece of stone rolling down a slope...! The whole family has merged in limitless joy it is the result of patra-dana; the meritorious pitcher is also puffing up. All sit together for taking food, but, the seth's face white in colour is surrounded with sadness. Seeing it intently the glorious pitcher says thus "This is the significance of the company of saints that the end of the samsara becomes visible, the person may or may not become saint, restraint at oncethere is no rule in that, but he does become a man of contentment. The blessing of the right direction is the palace of the right condition/ state. The disease when diagnosed by skilled doctors, Silent Soil :: 355

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the patient taking medicine whose adorable deity is diseaselessness cannot be sensual, sensuality being the disease. And listen! This is the miracle not of medicine but of right diagnosis, that the result of taking medicine is the treatment of the diseasediseaselessness is an invaluable wealth." .. 356 Silent Soil And listen further to what the pitcher says "By the way, let the talk of ornaments decoration stand aloof. in old age the muslin of Dhaka even seem burdensome. While in the state of detachment, whether one is a child or a youth, is an adult or an aged one, is a dweller of woods or of a house, welcome-gratitude even seems a burden. These lines of saints are also not out of context - "There can be no love of sky with the earth, there can be no love of cupid with senility; this is also a rule

Page #417
that there can be no love of a gentleman with wine. Cosmetics never look nice on a widow, bereavement is never pleasant to a married woman. Rare persons adopt the ways opposite to samsara, a spot doesn't look nice in the saffron colour!" .Listening to the language and the ideas of the pitcher the seth feels as if experiencing the asceticism apparent! What is the meaning now of the stream of salinity? What is the purpose now of the signs of essence? All the dormant sources of essence are bursting in front... Oh luck! blessed!! In the spotless mirror of the pitcher the descent of the saint has taken place and in the complete surrender of the pitcher the gratitude for the saint has been expressed. Silent Soil :: 357

Page #418
This pen also gives some opportune lines. "If you are afraid of sorrow then... listen! Love labour. And if you have love for the 'I' then... listen! Be afraid of the Supreme, have calmness, choose equanimity!" The restlessness-perturbation of the seth getting effaced goes away somewhere like the poison prevailing the body goes away due to the greatness of the accomplished incantation. And the seth says: "Except for the worship of the Lord clay utensils will be used in this fortnight as have been used in the case of the atithi," and 358: Silent Soil getting down from the silvery seat seats himself on a wooden one. Hearing this the family also says"we also have the same feelings." Beholding the changed mode of the family the golden plates and round small urns, white like kunda flower, moon like silvery lotas, cups, bowls, plates and

Page #419
small urns, fine ewers of quartz, of ruby, various types of trays, shining spoonsall are wonder-struck thinking what is this all is happening? Then... on this side.. what happens! The brass urn filled with cold water internally feeling pain drinking the draught of humiliation, burning, boiling gets more yellowish. Seeing the black colour welcomed at the gate of gold the colour of the golden urn begins to redden more, of which the description in words is not possible; it gets beyond itself. From the mouth-cave of the golden urn erupts a vocabulary full of acrimony taking the form of a volcano in person: "The day has not ended yet and so much welcome-honour of the new-comer! Applying the dust to head and throwing the crown in feetall this doesn't look like civilized behaviour Feeling of own-ness towards us is Silent Soil :: 359

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a distant thing, even formally, outwardly adopting us is not seen hereit all follows by itself. I accept that to adopt, offer own-ness, and consider another primary than oneself is civilization, the religion of every living being; but that this task should be done in order, systematically. I make my meaning more clearthat the high is high and the low is low is not my notion, the low one can be lifted up, change in all is possible by the proper-improper contacts. But! Keep it in mindby only physical, economic, educational help etc., the low one cannot become high, the accomplishment of this task depends on sattvika samskaras (virtuous refinement). If butter-milk is seasoned it doesn't become tasty only but digestive too, and 360 :: Silent Soil

Page #421
if sugar-candy is mixed in milk the milk becomes tasty as well as nutritious Applying the method adversely that is, mixing sugar-candy in the butter-milk is to some extent beneficial but seasoning the milk (with salt etc.) proves the mind defective..." Thus, slowly the simmering, the ebullition of the urn calms down. The seth silently hears the simmering of the urn with both the ears, then in return wishing the well-being of the clay pitcher, offers some points of peace: "So far as the matter of soil-sand is concerned no one takes the mere sand to his head leaving a fool, a dunce. The sand gets venerability from the contact of feet, and those feet are venerable whom the eyes revere, Silent Soil :: 361

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and, those eyes are taken as true eyes who appraise the value of the feet taking to the destination. The wanton eyes ignoring the feet get miserable. The word carana (feet) itself is preaching, commanding to the well-wishing eyes that leaving the carana never, nowhere cara na! cara na!! cara na!!! (graze not...) Not only this much, reversely also the same sense comes out, that is ca.. ra.. na na... ra.. ca (do not get absorbed), leaving the feet do not get absorbed ever anywhere else!... Oh God! I want to understand that with what atoms the eyes have been created... when the eyes come (get sore)... then give pain, when the eyes go... then give pain! To what extent and till when I should say, when the eyes meet with eyes... then give pain! 362 :: Silent Soil

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Where is pleasure in the eyes? These eyes are the mine of pain, destroyer of happiness, that is the reason that the saints, restrained ones, ascetics do not have faith in the eyes and always totally beholding feet walk humble-eyed ... blessed! Still it is sorrowful that the eyes are upside and the feet below. Taking the shelter of higher ones is proper, is good ignorantly making such a concept, with the intention to become venerable some sand particles take the shelter of the eyes. Becoming venerable remains a far cry, their free movement even gets plundered.. alas! Getting delivered from the bondage of the eyes is impossible for them, they lose their existence struggling inside with the eyes, and Silent Soil :: 363

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those sand particles come out deformed as gida (filth) hateful, bad-smelling, disgusting... All this effect upon us is of the sramana rich with equanimity." Saying thus in the end the seth starts taking food, that again from the side of the urn sarcastic language is used"O listen! Many times we have met sramanas of dictionary, sramanas of sense are rare; and, what is the purpose of that equanimity which is not capable even so much as to make the frightened one fearless, in time give shelter to the shelterless? What sort of mockery is this? Instead of persons putting on the appearance of a sramana without being afraid of transmigration in samsara and blessing by raising the hand of fearlessness at one who 'comes in shelter, persons like the assiduous Ram leaping into the battlefield and raising hand against the enemies like Rawan who follow the path of injustice, can bring on earth sat-yuga in this kali-yuga... can bring down heaven here. 364 Silent Soil

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Sramana is one who does srama (labour)! Even the maddest of jackals would not like to touch the ruddy cheeks of such an idle poor one, eating is a far off cry." Even on this yet the simmering of the urn does not calm down, khada-bada khada-bada that cooking of the khicari continues uninterrupted and is more angry at the name of the saint: "Who says that there was equity in the saint who came, he was an idol of partiality, even the pradarsana (show) of equity was not ten per-cent, the darsana (perception) of equity was a far cry. In whose eyes exists the difference between the high and the low, that the pot of gold and of sand are not one, he cannot be a possesser of equity! The attachment towards one proves the aversion towards the other, one who is attached and averse too Silent Soil :: 365

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cannot be a saint, and the worship of a saint in name cannot end samsara, it will put a right saint also to ridicule ... these words are harsh, but are true, let the truth be welcome!" Then, looking at the seth with an eye of ridicule the urn says, "In the household state that saint in name only might have been brought up in famine, might have been haunted by the ghost of privation, well then, how can he be an enjoyer of valuable things? That is why... ignoring the pots that are golden etc., he welcomed the sand like a daridra-narayana (have-not)." Without getting filthy by the harshness of the golden urn, the payasa (water) filled in the clay pitcher, getting fame from patra-dana says calmly 366 :: Silent Soil

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"You have payasa na (no water), your paya sana (foot is besmeared) with the mud of sin, is completely impious, you are unacquainted with punya (merit), that is why... the worship of the pious doesn't interest you, you call piety a hypocrisy. Even the person in whose eyes black water has come down could see this sight. Your sinful eyes have drunk jaundice otherwise, why is your body yellowish? Other's praise pricks you like a thorn, you have become inflamed by the praise and welcome of the pitcher, that will only come outside which is inside, one serving others food prepared in milk, himself having drunk butter-milk, his belch will be...sour only! You are gold infuriate at once, the sand is not gold but vomits the gold of course, you are the vomit of sand! Silent Soil :: 367

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Till today it has neither been seen, nor heard, nor read that a seed sown in gold sprouted, bloomed, bore fruits, flourished becoming a plant. O golden urn! That dravya (substance) has been taken as invaluable which melts (dravibhuta) seeing a miserable life. What is the use of the dravya poor in mercy? The sand itself gets wet with mercy and moistens others also. A seed sown in the sand on getting proper air and water fructifies hundred times nourished with energising elements. Occurrence of even the least difference in the characteristic nature of the sand for a little time would end the faith in the breaths of the world, that is, would bring down universal annihilation. O golden urn! One thing is more. If you are savarna (noble) indeed then. why don't you get 368 :: Silent Soil

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the sun's rare darsana (glimpse) daily? Probably you are afraid of light like an owl, that is why... you are buried far below... in the depths of the earth. Probably in the rasatala (deep underground) you get rasa (taste); it is not improper to say that he who keeps your company often takes to the paths of misery. On only seeing you one gets face to face with bondage, you are bounded and also binding for both yourself and others. You are the foundation-stone of dependant life, impenetrable, unapproachable fort of capitalism and an endless chain of disturbance! O golden urn! Once accept my advice be grateful in this life, give measureless respect to the mother soil and now repeat only the name 'mother', 'mother'." Seeing the courage of the water not work further, Silent Soil:: 369

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this pen ventures to say something more"O golden urn! Singing in praise of meritorious persons is a far cry, you want to hide your faults by calling the faultless faulty. Expressing your anger on saints, ridiculing equanimity, insulting the seth.. etc., are your unpardonable guilts. Yet, ignoring them, I do not put before you the greatness of the soil only, want to tell you your value and importance also by placing two examples... listen, lamp and torch generally, both are means of light, but, their characteristics are different. Taking a bamboo one and half or two hands long, shreds of cloth are tied one upon another tightly on one of its end, downside is the portion to hold it, and, it is a torch, that's all. On the face of the torch soil is rubbed, as it is unrestrained. 370 :: Silent Soil

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Torch gives light but very little! Flames of fire rise from it like the red tongue of a demon, you cannot call those flames light. Torch is extravagant also, one has to pour oil again and again on its face, and, that too, costly sweet oil. Yes! Yes! Sometimes playfully the torchbearer having filled kerosene in his mouth raising his hand high in the sky, blows at the face of the torch, then in a moment or two the whole oil burning into smoke like a black cloud, gets lost in the void. And the torch looks terrible like a fire-pond of the annihilation time! In case a little carelessness occurs... then loud lamentations, harm upon harm... The torch cannot be put out by blowing a puff, extinguisher's life may rather be put out. Silent Soil :: 371

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No sadhaka can sustain meditation looking at the torch, unsteadiness of the torch being the reason; 'if the meditated object is unsteady too, the quiet mind of even a skilled meditator will become unsteady' and many other such defects are there in a torch! 372 Silent Soil How many more examples should I give." Saying this the pen turns to another example. "Lamp is self-restraint, increases on increasing and decreases too on decreasing. A completely filled lamp with cheap kerosene burns bit by bit with its speed, does not consume the oil at once, like an ideal householder a lamp is spend-thrift! How regular, how innocent! A small child even can carry lovingly in his tender hands a lamp, not a torch. A lamp is more light-giving than a torch.

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Even the hot, disorderly, annihilating-natured kerosene getting the love of the lamp becomes upward moving. The frightened, lonely traveller who has lost his way and is surrounded with darkness gets rid of fear on seeing a lamp. Ghosts are heard carrying torches in their hands in cremation ground, seeing which even the eyes of fearless ones get closed. Lo, the red flame of the lamp looks like fire, but is not fire, is a light enlightening itself and others, is unflucuating, by looking unblinkingly at which the attention of the sadhaka progressing from grossness to subtleness, gradually getting rid of perturbation gets concentrated in some moments necessarily. Then, then what? Interview with the totality! Many are the specialties of a lamp, how far should I say! For that there need be a Silent Soil :: 373

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beginning and an end! Hence, O golden urn! You are like a torch having filthy intentions and the clay pitcher is like a lamp showing the path, destroyer of darkness, courageous, characterised with soul!" The golden urn felt insulted on made analogous with a torch. The clay pitcher took a deep breath condemning himself that the one-eyed pen has done a hateful act by way of his praise, he too proved guilty as was made a factor in another's censure; then, started a prayer to the Lord: "These poor promising ones have undergone parabhava (humiliation) in births after births. 374 Silent Soil Now, when will they experience 'para' (supreme) bhava (becoming) ... ? Is it possible or not in near future? Tell without delay, Lord!

Page #435
Before obtaining Lordhood one's praise one's admonition one's rise one's fall one rich, one poor one virtuous, one virtueless one sundara (beautiful), one bandara (monkey)why is this all? This heterogeneity, inequality pains me, Lord! Am unable to see and so compelled have to close the eyes. Great will be the kindness and great will be the benevolence, may all be equal, Lord!" Irritated with the prayer of the clay pitcher the quartz ewer says: "O sinner! The Lord does not get pleased with sinful prayer, the pleasing of the pious is based on the renunciation of sin. One who wants to prove himself sinless by saying again and again 'I have gone through the fire test', is not only a sin but a great sin. Silent Soil :: 375

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So much sin is stored in you that for ages it cannot get burnt by burning, cannot get washed by washing. In the days of universal annihilation not only water, fire also rained many times on you! Still, some difference should have occurred in your darkness? And listen! The wood of acacia tree may look from outside like the last night of the dark fortnight of sravana month surrounded with black clouds, passes through the fire test and not again and again, but in one time only makes her life divested of all sins. That is why... becoming silver-like white ashes shines." At this intervening the clay pitcher says: "Even after the fire test of all the coals the acacia's are black too, why so? Tell!" 376 Silent Soil

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The ewer replies: "O low-witted, blind with pride, listen! Getting insufficient heat the sticks not burning completely turn into coal, otherwise they turn into ashes. In this the fault is either that of the fire or of the remaining water portion in the stick, but not that of the stick in the least. Don't you know even so simple a thing? Go, go anywhere! Talking much with you is welcoming faults!..." And the ewer turns its face away from the pitcher. "If talking with me is sin then... do not talk, if looking at me pains you then... do not look, but mentally the decision you have taken regarding the sin is perverse; Silent Soil :: 377

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this I want to tell, that's all. At least listen it! ... then weigh!" And the pitcher started saying: "To know 'oneself' as oneself and 'the other' as the other is right knowledge, and the fruit of right knowledge is to get absorbed in one's self. The enjoyer of sensual objects, the slave of bhogas (such as food and drink) and upabhogas (clothes etc.) is the servant of the senses and., and what? The slave of the body and mana (mind) wants to become the owner of other objects, this is a sin, the father of all sins. O ewer! Look a bit at yourself too, what are your habits and tendencies? On filling you with milk, you become white, your transparence then goes away not known where? 378 :: Silent Soil

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On filling with ghee you get yellow and in contact with sugarcane juice gets adorned with greenery taking over the beauty of emerald. In different contacts you change your features and colours in a moment, on your strength of changing capacity you act and react like a celestial damsel full of sensuality. Not only this, you assimilate the qualities, attributes of the things, black or yellow, green or red like rose, lying near you; your voluptuousness is at extremity, oaf, you have kicked away the caste and community too! There is nothing for you worth shame and consideration! You cannot name it equanimity, nor limitless capacity! Even the shadow of equanimity does not fall on those who get influenced by others and Silent Soil :: 379

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who influence others. You are filled with mere attachment in your every vein, even though from outside you look made of quartz waving, clean, liquid-like, o illusory ewer! How long can you hide this secret? Now do not do bakavada (jabber), the baka (duck) has learnt from you this nature! Now what introduction of my nature should I give? Whatever is, is open." Thus the pitcher says "When did this ghata (pitcher) get introduced with ghunghata (curtain)? The sky only is spreading over in the name of covering, ambition, protection, every thing is in its shade. If I have sin.. then I should hide, should collect means to hide; never does other's freedom on coming here gets plundered, nor does mine get erased by anyone. 380 Silent Soil No effect is on me of any colour or paint, always, in all respects my state is the same

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this is what equanimity is; to realise this equanimity risis, maharisis, saints, ascetics take soil's shelter, i.e., practise sleeping on ground, and the liberation, the friend of equanimity, chooses not gods and demons, not acquatic and sky-faring ones, but the ones living on land practising equanimity. O ewer, understood! You doll of sin, took the soil mad!" And the pitcher sinks in silence.... Hearing the ewer addressed as the 'doll of sin', the juice of pomegranate filled in the ewer gets more red. Does not a servant of the right sort writhe in agitation on seeing his master insulted before him? Shaking of the container is the shaking of the contained. And Silent Soil :: 381

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in excited voice the juice says: "How much and for what reason is the amount of the modesty of the seth, is the asceticism of the ascetic, beauty of his equanimity and absorption, we know it all. How much is the water deep can be known from the touch at the bank too." And on this side on a black seat of sisama (a wood) in a shining silver plate is lying saffron halwa in which a spoon pretending sirsasana, is hiding her shy face at her uselessness, speaks in support of pomegranate: "You have correctly assessed the sramana." And she is like weeping with tearful eyes by way of the excess of ghee, on having been ignored by the saint. The smell of the ghee had gone upto the nose of the saint with the hope of taking its shelter. 382 Silent Soil

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And as soon as, the attempt was made to enter the nose that getting a kick from the purgatory system came running to the ghee said: "The shelter of the saint is without blessing, inside there dread gets reared, that nose is the destroyer of happiness. I want to stay here without complaint, don't send me there now!" Lo, on this side again the saffron nodding his head expresses wonder giving shelter to the shelterless is a far cry, he didn't get even a glance nourished with smile. Where are the hair of his (saint's) head black ? Years- ages have passed having put on the ascetic appearance, but asceticism looks somewhat absent. Even there being the head its purport, its attributes have been forgotten. Where is that sara-dara's (head's) life asaradara (impressive)? Now there is no hope even of simplicity in body, in mind, in consciousness. Opportunity has slipped in the limitless forest of the past. I admit that from eternity the cognition remains in cognition and the cognizable in the cognizable, Silent Soil: 383

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still not only cognizing is the nature of cognition but also getting into the form of the cognizable is its nature, then... what was the harm in looking towards this side? It seems that the cognition of the saint in name is afraid of the cognizables'; in this state definitely the life averse to nature, averse to equanimity is rolling not towards immortality but towards mortality, towards death. And listen! The saffron said in a loud vocie: Na... yapana (not passing) of life is nayapana (novelty) and nayyapana (boatliness)! In this way the debate continues between the pitcher and other utensils, dialogue remains secondary. One after another almost all the utensils ridicule the clay utensil, take it as valueless. Often the result of majority is this, the deserving one comes in the category of undeserving ones, 384 :: Silent Soil

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and then, one doesn't feel demerit in worshiping the undeserving. Various types of sweets like wicked persons addicted to evil habits see the equanimity of the sramana in the form of a theatrical. performance and openly show disrespect towards the seth and the sramana. Till now at this side... the family has finished its meals. 'Today's experience is an experience neither of privation nor of the mundane life.' In reality the purpose of food has become known, that's all. On becoming a recluse getting rid of taste merging in the worship of the sadhya (aim) the liberation yojanas away seems running towards the sadhaka like the sun rays towards a lotus. The debate between these utensils intermittently appearing and disappearing like the flash of lightning for some days, gradually calmed down outwardly. Silent Soil :: 385

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Inwardly, it is a different thing, like the heat of a kiln it stays mostly in the bodied ones, in all. The resolve for one fortnight gets accomplished happily, and the dark fortnight arrives. Having finished the daily round the whole family is sleeping in the lap of sleep, but the seth is turning sides again and again, sleep has not been kind to him, the night is not passing, seeming too lengthy. The seth's body is burning from head to foot like a griddle, the portion of water has almost burnt up, that is why.. even on weeping intermittently tears have stopped coming in his wide eyes, and the blocked pain inside getting denser with the winking again and again of the eyelids the ratio of the burning sensation in the eyes is increasing. In the beginning the fire gets ignited with the slow movement of the air then, it does burn vigorously. 386 :: Silent Soil

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Though there is arrangement for the mild, cool air to enter every moment the seth's sleeping room through the windows, but, the whole atmosphere does turn torrid due to the blaze of the hot breaths coming out of the seth's mouth. The kindness seems to have left the seth's skull which was fostered by it and it has become densely red. On it a mosquito, who lives by blood, insistent on sitting, is baffled and not sitting. The reason is that on reaching the skull the mosquito's thirst gets doubled, his body gets heated fully, throat gets dry fully, both his wings get slack and, his craving flies away somewhere! The mosquito flies away saying thus by way of humming: "Oh, the religion of the rich is showy, they are kind on miserliness, meeting them one gets nothing, if something one gets as a chance happening Silent Soil:: 387

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this getting is salt mixed and the thirst gets doubled in a moment. First of all in the form of bowing I worshipped his feet, then with a melody | sang in praise, sang in devotion at his ear-gate. Even then this has been my miserable plight!" Listening ill of the seth from his friend mosquito a bug going round the seth, athirst of a drop of blood in the form of daksina (reward) says: "What to say, friend! At right time you have given right direction, you have given a definition of a haughty, greedy, miser, you have removed the night of delusion which is coming from when, and which would go to when. When do other creatures collect parigraha (things) in their life-time except man? I too admit that there are some life-serving things, house, housewife, ghee, pitcher etc., 388 :: Silent Soil

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which one does possess; that is why, the saints have taken the panigrahana (wedding ritual) as a protector and uplifter of religious culture. But alas, the greedy, sinful men make pranagrahana (killing) of the panigrahana. They unjustly take service from the servants and disburse the pay also improperly. They call themselves the sons of Manu! Liberal man! Hearing the name 'give' symptoms of paralysis begin to be seen in their generous hands, yet, whatever is given or has to be given in the form of one or half drop. they give with ill-will. The receiver cannot properly digest that, otherwise, why is our blood so foul-smelling even being red?" And the bug without getting angry, abandoning the hope for daksina, leaving going round says to the seth: "Do not give dry temptation, live a self-reliant life, Silent Soil:: 389

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give up deceitful cleverness! Pay homage to humility, the mother of greatness! May the sky be contained in the vastness of modesty and the life be an example of magnanimity! Let other's misery be removed causelessly always!" In the end the bug puts his view further: "I am a particle, not a maund, I am not money therefore, I am not a battlefield the cause of someone's death. I am not anyone's debtor, am also not strong, neither do I live on anyone's strength nor want to live so. I am, that's all... and want to remain so. I have no magical formula, no machine nor any machination. My whole life is restrained. I am not deceptive, I do not see anyone's chidra (defect) but definitely live in chidra (hole)!" And the bug goes to a small hole and enters. Hearing original words from the impartial mouth of the bug 390 :: Silent Soil

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the seth's heart gladdens and is educated also! The dispersal of the night and the brightening up of the dawn occurred at a very slow speed. The moments of waiting are very lengthy, isn't it! And that too in the hour of suffering what to say then! That way, the time of pleasure, may it be comparable to limitless seas, runs galloping at a unique speed and is not known when, in what manner and where has it gone? It is now morning: experts in medical science, physicians of world fame, each having experience more than the other, have come for the treatment of the seth. Among them there are such brilliant ones who diagnose the disease by having a look at the patient's face, some by looking the colour and form of the tongue, Silent Soil :: 391

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some from the throbbing of the pulse and from the degree of the redness of the nails and the eyes. One such physician has also come who getting the fruition of high punya (meritorious karmas) in his life, after a long sadhana has obtained rare success in the understanding of voice, he is also a knower of mantra tantra, 392 Silent Soil a senior knower of the science of misfortune. Everyone of them observes the seth through their methods. He becomes half-conscious intermittently, his bodily actions occur as if surrounded by sleep, but, action of speech is just nil. By ad by, each one takes his decision. All of them have one opinion that the disease is that of mental distress, sorrow has helped it, in one direction with one speed

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a wish has been indulged; and the physicians say he must not worry so much, the body should also be looked after a bit, vetana (pay) is also necessary in consonance with tana (body), rest is also necessary in consonance with mind. No action bears fruit by mere repression, nothing is had by merely reiterating 'conscious, conscious, by only thinking, brooding. Going against nature is not the method of sadhana. Observation of detachment without love is not the victory of sadhana. To the saying 'no love without fear, it will be very good if one more link is added'no method without love and no song without method of one's victory, of the accomplished eternal truth.' It is very true that purusa is the enjoyer and prakrti (nature) is the enjoyed. Silent Soil :: 393

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When the enjoyer relishes a juice lovingly the nature by way of tongue drenching it with saliva makes the juice more tasty. When the seer purusa, lover of lila (frolic, game) widening his eyes fully perceives a sight with interest then, what ...? The unidle nature...... by way of eyelids rubs gently the eyes removes their obstruction...! Even on purusa becoming yogi prakrti becomes his supporter, cooperates with him up to the peak of sadhana, becoming ever-present, self-dependant, it gives shelter to the industious one seeking shelter! It is also not improper to say that whatever action-reaction, movement-excitement-vibration occurs in purusa, the indications of his lifeexpression of them all is dependant on prakrti. Prakrti i.e. nari (female) on the stoppage/destruction of nadi (pulse) the very life of purusa ends...! 394 :: Silent Soil

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In the end it is worth knowing that there is no passion in prakriti, there certainly dwells fragrance i.e., sweet smell. Becoming a slave of passion in variously deformed conditions, for satisfying his passion purusa closes his eyes in the shade of prakriti like a tired traveller, and this is then necessary for him....! What to talk of eating, even remembering tamarind makes the mouth water, not of a healthy one but of a thirsty one. This is natural, but it is astonishing that even being in the mouth of the enjoyer the tamarind's mouth never waters. Yes! Yes! Then prakrti appears as if is attached, enamoured of purusa! This is the madness of purusa his lowliness Silent Soil :: 395

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that for ages becoming helpless, he has been under the control of passion, and this is the sacredness, the mercuriality of prakrti that for ages without being subjugated, remaining self-controlled, showers becoming rainy season, and causing the purusa leave deformed appearance, frenzy compels him to become self-controlled, shows him the way. To say that samsara is the game of purusa and prakrti, is foolishness, is merely the greatness of delusion.. The player of the game is purusa and prakrti is the plaything merely! To make a plaything of oneself is not a joke/game, it is a task of a special player! Purusa and Prakrti thus are made acquainted, they become known, their secret gets disclosed. Hearing the conclusion from the mouth of physicians that without getting the love from prakrti 396 :: Silent Soil

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the attempts of purusa do not bear fruit, the family accepts and humbly requests: "Give such treatment that the disease is countered and seth ji convalesce/regain health. We accept what you say, your dietary prescription will be followed cent per cent. Don't bother for the amount, that will be paid with honour, with respect, it is always ready like a slave-girl, like the beautiful features of a shadow...! That way the sight of physicians never turns towards the amount, should not turn like the mind of a girl of noble descent modest, living in dignity; still, the kaliyuga has its effect, the life is not able to proceed towards the aim, if proceeds does not keep firm. We are hearing, seeing also that the aim of all arts has become only Silent Soil :: 397

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the calculation, the collection of money. From livelihood, fie... pish... smell is coming as from a tonguecleaner, the nose has got habitual and the eyes, alas, say nothing in this connection. What is the meaning of what word has no meaning now! The word kala (art) is saying that 'ka' means soul happiness, 'la' means to bring, to give; whichever kala it may be, from the mere kala happiness-peace-prosperity comes in life. Happiness is neither in the money nor from the money!" Listening to the statement concerning art from the mouth of the family away from the greed and allurement of the objects the physician team becomes alert, seeing which the family too brings enough change in the contextual discussion and would make some submission that the clay pitcher intervenes and 398 :: Silent Soil

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says: "So far as the matter concerns with the dietary perscription all the medical disciplines have one view, that's all if the dietary prescription is correctly followed there remains no need for medicine, and if the dietary prescription is not followed... then too there remains no need for medicine. Still if you ask about medicine then listen! What to talk of the present bodily disease, the beginningless disease of the consciousness which is of the form of birth-decay-death turns tail in a moment, s, sa, sa are the three seed words with which flourish the large-bodied tree of health! The breath is to be drawn in with one's all might while pronouncing these and has to be exhaled through the nose in the form of 'Om' sound. Silent Soil :: 399

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This 'sakara-trio is giving its own introduction itself's' means the subsider of kasaya, illustrative of Shankar, sankatita (beyond . doubt), sala (school) of sasavata santi (eternal peace)...! 'S' signifies the sathi (colleague) of samagra (totality), in which samasti (the totality) is contained, it is the uninterrupted source of samata (equanimity) which is opposite of samsara and is the sadhana (means) of sahaja sukha (spontaneous bliss)...! And the lila (sport) of 's' is unique. Glimpse of s is obtained on tearing the stomach of 'p''p' means papa (sin) and punya (auspicious deeds) whose result is samsara, deceived in which the purusa wanders. Therefore, he who tears the stomach of punya and papa becomes 's', beyond karmas. This is the internal dimension, now listen the external too! The mother of bhuta (past) is 'bhu', the mother of bhavisya (future) is 400 :: Silent Soil

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also 'bhu', the mother of bhava (feeling) is 'bhu', the mother of prabhava (effect) is 'bhu', the mother of bhavana (feeling) is 'bhu', the mother of sambhavana (possibility) is also 'bhu', the mother of bhavana (mansion) is 'bhu', the mother of bhudhara (mountain) is 'bhu', the mother of bhucara (land faring) is also 'bhu', the mother of bhukha (hunger) is 'bhu', the mother of bhumika (background) is also 'bhu', the mother of bhava (worldly existence) is 'bhu', the mother of vaibhava (prosperity) is also 'bhu', and the mother of svayambhu (selfborn) is also 'bhu'. In the three times, in the three worlds, the background of everything is 'bhu'. Nothing else is beheld but 'bhu' bhu... bhu... bhu... bhu here, there, everywhere... * bhu. Silent Soil :: 401

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Lexicographers have said in the beginning of the age 'bhu sattayam' ('bhu' in sense of existence) isn't it! Further listen, the pana (syrup, refuge) of bhu (earth) is soil, that is why there is humming saying 'soil, water and air are the medicine of hundred ailments'. This treatment is free, not thriftless, is thrifty. Its use creates no side-effects/ doesn't react adversely in any corner of the mind and of the body." In the filtered black soil soft like vermillion which the mind would insist to touch, precisely measured cold water is mixed and then turned into a lump after crushing again and again. This is turned into a hat and put on the head of the seth first of all, for the removal of Swoon This hat begins to drink every moment the heat pervasive in the head, 402 Silent Soil

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as a hot mass of iron fallen in a pot filled with water absorbs the water from all sides. As the measure of heat decreases the morning of wakefulness manifests. Lo, from the subtle vibration of lips inference begins to reflect that an attempt to pronounce 'Om' is getting enthusiastic. That way, the adoration of 'Om', the conquerer of the three worlds, the protector of the three worlds, is continuing internally which is the fruit of pretty long sadhana. The tradition of para-vak unheard of and unfamiliar so far, is known to yogis only according to the mundane scriptures. Being air-moved originating at the mula (mystical circle above the generating organ) travels up to the upward-faced navel. Then it travelling round the navel emerges in the form of pasyanti and with features of liquid waves keeps singing in the well of the navel. But, Silent Soil :: 403

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it is totally wordless and is beyond the grasp of the literates who are away from samyam (self-restraint) and are immersed in the talk of vipasyana. Then, that pasyanti rises towards the broad chest, moves the heart-lotus speaks with every open petal smilingly and rubs them like a mother. Now in the middle of the heart it is called madhyama. And, let us know, that not the palaka (protector, head of the family), but the child who is untouched by deformities, can know the nature of the mother. Now that madhyama starts its journey from the internal to the external world according to the intention's of the purursa! Mostly the intentions of purusa are found of two types based on the difference of punya and papa (merit and demerit). The purpose of the use of words by good persons, is the accomplishment of the others' welfare, and the purpose of the use of words 404 :: Silent Soil

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by the sinners, evil doers is to escape from the others' welfare, is to give pain. When that madhyama comes out with the help of the palate, throat, tongue etc., becoming the object of hearing of all the common folk it is called vaikhari. One should not entertain the scruple that why one is the nomenclature of the voice coming out of the mouths of the valuptuous persons and the ascetics. They seem like one but they are not one. As per the person there is not only a difference in meaning, but a difference in words also. The voice coming out of the mouth of the gentle persons is 'vai'i.e., definitely khari i.e. true, the accomplisher of happiness, of prosperity. Does not the current of water falling from clouds become sugarcandy on getting the refuge of sugarcane? And, the voice coming out of the mouth of wicked Silent Soil :: 405

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ones is 'vai' i.e. definitely 'khali' i.e., crooked, sinful, sapless, distressful. Does not that current falling from the clouds getting to the root of a neem tree become bitter? Here 'ri' has become current in the place of li' out of ignorance or carelessness, originally the use is of 'li i.e., it is vaikhali. Even if vaikhari is the accepted reading, we interpret it differently; 'kha' means void, dearth! Therefore leaving 'kha' and joining the other two the word becomes 'vairi (enemy). The voice of the wicked ones works as an enemy to both themselves and others. Hence it is proper to take it vaikhali or vairi. Samastu (be there the peace)! The seth prays the pure tattva (the true self) pronouncing clearly 406 :: Silent Soil

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with sponteinity. He talks with the family, is intorduced to the physicians. He tells them the sensation of his pain, but due to the constant burning sensation the eyes are not able to open now, they do not have the capacity to see the light, even the soft rays of gems look like the sparks of fire. Seeing the not opening eyes the pitcher again says: "There is nothing to worry about, soil can be used on any organ of the body leaving the place of the heart. It may be a suppurating or not suppurating wound, it may be an internal hurt or external, it may be an intolerable ear-ache, the skull may be getting torn with fever, it may be a sinus in the nose, may be running with cold or splitting with heat, and it may be acute headache, half or full in all these conditions the application of the soil will be useful. Even if Silent Soil :: 407

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the bone of the leg or hand has broken it will soon join with the application of the soil! In some days it will start working as before! How far the greatness of the soil to say, how to weigh, where is that balance? With whom to compare the soil in this respect? Weighing and valuation has sense not in terms of money, rather in terms of attribute, property, quality." 408: Silent Soil Saying so much on the part of the pitcher was sufficient that two pills of two tolas each of the soil are given the shape of cakes and put on both the eyes; and in some moments the physicians see the symptoms of success! Thus also on the lower portion of the navel after every ghari (twenty four minutes) stopping, turning six seven times through the day and the night this application continues, systematically.

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Influenced by the successful treatment of the soil, the physician team forms its opinion in connection with the diet also in accordance with the pitcher, that the patient has to be given milk heated in a clay utensil and cooled completely, or, coagulating the milk in the same pot mixing the rennet in proportion, then churning it with the churning stick and taking out butter completely, the butter-milk bereft of all deformities has to be given. Not much diluted granular mash of the karanataki great millet, white like pearl, sweet, digestive, sattvika (virtuous), with butter-milk has to be given in the forenoon avoiding conjuction time because in the conjunction time the solar element is seen absent and susumna i.e., ambivalent element rises, which is taken as a proper time Silent Soil:: 409

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for dhyana-sadhana:(meditation). Sensual enjoyment in the period of yoga is the cause of disease, and the occurance of disease in the period of sensual enjoyment is the cause of grief. Then when... does the chain of this grief have its end? When the current of time slips... distantly away, then somewhere. one may get the dark shade of Ashoka (jonesia, grieflessness) tree. In a few days not only a little all is well profusely; arbitrariness of the heat scatters away with this successful use, as the arbitrariness of the pure feelings of a poet seeing the varied meters, collecting in itself gets effaced, itself! The scriptures say, we should read that the right value of the medicines is the pacification of the disease. No medicine is of a lower or higher value, but the faith of the moneyed persons and intellectuals 410 :: Silent Soil

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is of the opposite type, and that is found relying on costly medicines. The seth is an exception in this connection. The physician team is honoured, is rewarded compatably with their service; and, with the good aim that the system of treatment faithful to non-violence may live long the seth puts a big amount of nine digits with his own hands in the hands of the team with eyes wet with joy modestly persuading, requesting, and feels himself obliged at their being pleased. While going the team turns towards the seth and says that all the miracle was that of the clay pitcher and its help, they were nimitta-matra upacaraka (only efficient cause)... And departs thankfully, gratefully! "Once more has returned before us Silent Soil :: 411

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the ghari of self-disgust, of defamation', saying thus the golden urn helplessly sinks in sadness like an idle recluse fallen from the faith in soul! 'Once more there has come an occasion for these noble ears to hear the tale of glory of the ignoble ones! And that too from the mouth of intelligent ones filled with the greed of money. O how much pain! It is unbearable, | rather wish to strike nails in the ears. Hazy looks the features of truth; the redness of the evening is also going to set, and once again there is this sight before these sacred eyes. The depraved ones taken as holy are being seated respectfully on high simghasana (lion-seat), and, the repudiators of sin are being called hypocrites, deceitful. This nasa (nose) did not have such an asa (hope) 412 :: Silent Soil

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nor was there the belief that once more to this side will speedily flow the dry wave, the foul smell of the fall of humanity and profaning the delicate nostrils will make them senseless...!' Even on this, the anger is not satisfied, the golden urn in serious mien surrounded with worry says something more: "It will have to be said the influence of the Kalikala or the tinge of the dark future that the world is getting averse to the enjoyment of original things and is getting prominent in the enjoyment of mundane things; condemnation! Twinkling jewelled garlands, strings of beautiful pearls, glittering magnanimous diamond necklaces of innumerable aspects, dumb-like corals making the beak of the parrot shy, charming pieces of sapphire seeing which the blueness of the throat of the peacock Silent Soil :: 413

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dance, topaz scattering saffron, transperant quartz, rubies, mass of quiet rays even being red like fire... From all these we don't get only coolness, but incurable diseases like diabetes, cough, breathing trouble, tuberculosis get subsided, and often, on life stars also do not adversely affect. But today! Glass-rubbish is getting respect. Golden big and small urns, plates, silver lotas, big and small cups, removers of watery defects the copper pitcher, gharu, handis huge parata, bhagonis... selling such valuable original utensils even rich, intelligent persons are buying lowly, defective utensils. In the market today everyone is setting his eyes on steel. In jail also handcuffs and fetters for the culprit are of steel. How far to say, and.... at this side in the hand of young girls and boys steel bangles only are found. Is this the science? 414 :: Silent Soil

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Is this the development? That is all, sona so gaya hai (the gold has slept), now lohe se lohalo (cross swords with the iron)... ha! Listen! Listen! Listen to the glory of Kali further! Smearing the sandal wood from Malaya nountain in the clean cool water dripped from the candrakanta jewel in a moon-lit night, rubbed on fore-head, on navel, has been considered a blessing in the subsidence of burning disease. This has also been heard and experienced that massaging fresh, pure, fragrent ghee mixed with camphor proportionately. on the middle of the head, on brahma-randhra (the suture on the top of the skull) with light fingers, and massaging effective oils on the spinal column by skilled ones in the art of massaging proves a panacea in the subsidence of burning. Ignoring these proper remedies approved by the intelligent ones, Silent Soil :: 415

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smearing soil-mud is the shortness of intellect! With respect to diet also some such thing is happening taking tasteful, nourishing milk, foods of ghee, creator of lustre and brilliance, foods made with curd preventor of untimely death, generator of virtuous, peaceful feelingsmany types of such dainties have been ignored. The result is that the burning disease has become prevalent and the seth has also caught it. Taking the essenceless butter-milk with the granular mash of great millet devoid of vitality is to invite poverty. There is one thing more to say that 'one should be frugal in spending money, not extravagant, should never be wasteful 416 Silent Soil even in dream forgetfully. And, if no spending.. best!' This concept does not touch the real nature of things. The reason is that in every substance the expenditure is as much as is

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the income, and the income is as much as is the expenditure. Between the income and expenditure there is no gap of even a samaya (smallest unit of time) that there may be a place for accumulation. Here, this system of income-expenditure has been accepted as permanent; in such a state then where remains the question of extravagance or wasteful expenditure? Can our attempts bring change in the real nature of substances ? NO, no, never. Yes! Yes! The idea of change can come in our contaminated minds. And, this egoism is the root of samsara. The conclusion is that the principle cannot be ours, we can adopt the principle." At the fag end, like a lamp Silent Soil :: 417

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flaring due to the unfiltered oil, in frenzy the golden urn thus spoke at length to the seth with his family, backwardly to the team of physicians, and to the earthen pitcher also the basic ground of envy-aversion-malice-pridefrenzy etc., but it has no effect on this side, everything remains as before. That way, how much is the power of anger! How long will it stay before forgiveness? One whom the snake bites may die, may not die, may get poisoned, may not get poisoned, but after biting that snake necessarily becomes senseless. That is all, this is the condition of the golden urn; it is reflected also in the tiny golden and silver urns lying near. For some time the rule of quiet silence prevails, 418 :: Silent Soil

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then, the clay pitcher itself filled with amiable feelings says to the small golden urn: "Oh kalasi (small urn)! where art thou looking kala..si (like yesterday)? Today thou art only like imitating yesterday! Thou art no more kala..si (like yesterday)! Where is that kala-kamaniyata (soft loveliness) on thy cheeks! The sweet nectar of the lips seems to have gone off! In the absence of akala (intelligence) the body is lying akeli (alone) artless vikala-si (distressed-like) having a small sakala-si (countenance). Oh kalasi! Where art thou looking kala...si?" Hearing the sarcastic language from the mouth of the clay pitcher, seeing himself the object of ridicule, valueless, ignored, the golden urn internally burning, writhing, gets filled with revenge! Silent Soil :: 419

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Lo, a plot to finish the seth with his family! The day and time is decided to invite terrorism. It is definite that when pride gets shocked, terrorism descends. Over-nurturing or over-exploitation also results in this, then, the aim of life is not sodha (purification), rather revenge... pratisodha which is a great ignorance, an absense of far sightedness not only for the other, but destructive for oneself too! On this topic talks are held secretly with companions and servants by the golden urn. No member of the family gets the smell of this rudeness. The nose of the civilized ones can remain hungry, but cannot go towards foul smell forgetfully even in dream. The beetle and the bee cannot become one only because of being smell 1 420 Silent Soil

Page #481
takers. Leaving the flowers full of fragrance the beetle never sits on stool-urine-phlegm-flesh etc., where the dullard bee getting entangled dies. Today will come the terrorist gang in the mid of night bearing a storm of predicament. And on this side, before the golden urn a great problem has arisen that in themselves a dissatisfied group has come into existence. It denies the decision taken, calls it unjust, uncivil and does not agree to cooperate, to support. It asks not to have the violent dance of injustice on the alter of justice. The directress of this group is the white quartz ewer, she has been impressed by the clay pitcher! By and by the wisdom of the ewer is sensed by many others and her side is getting strong without effort. Silent Soil :: 421

Page #482
Frisking with a little brilliance small and tiny silver urns, big and small spoons deceived by clever conductors, reddened copper pots tense with tamasata (darkness/ignorance), thirsty cups and cupules pleased with rajasata (excitement) reared in other's love and so are more deluded... whom the serpant of partiality had smelled almost all such utensils kicking the side of the gold bow in the feet of the ewer. Now the ewer says, "Oh golden urn! In the eyes of one who is advancing towards the mother existence, climbing the stairs of equanimity, gold biscuits and clay are one and this is the tattva (basic truth). Therefore avail the opportunity, don't see through prejudiced eyes, get down from the plane of pride! Bow in his feet who is developing and is above pride, and thus cross over the boundless sea of sin! 422: Silent Soil

Page #483
Lo, when was the influence of the ewer to work on the golden urn, the perpetrator of terrible deeds! Where was the address of the sharp-witted Mandodari effective in connection with Sita's freedom from captivity, when did the haughtiness of Rawan lighten? Rather, the state of the golden urn becomes like a cauldron of boiling oil on dropping four-five drops of cold water. A terrible sight of uncontrolled fret! Then with great excitement thunders the golden urn! "I will leave none of you, shower of kindness upon you is not possible now, you are to behold annihilation now!" What to ask now!! There is full possibility of the occurance of the calamity before the time scheduled! Lo, on this side... the ewer too gives the signal to the clay pitcher and the pitcher makes the family alert, all silent, but active secretly! Silent Soil :: 423

Page #484
With the good intention that the neighbouring innocent public may not get entangled in the whirl of this cyclone the pitcher says to the seth: "You have to get away from here quickly with the family, delay may be destructive." And from the back of the mansion the whole family escapes! No one knows, not even the ewer; the occasion is not like telling anyone! 'One may have become believable but to the ears of the recently familiar the deep matter, full matter should not reach at this time'. And the pitcher as a guide is in the hands of the seth with the sin-fearing whole family following! At intervals looking back all of them cross the city gate, then, reaching the dense forest, disappear! 424 :: Silent Soil

Page #485
The loftiest trees of various kinds kissing the sky spreading umbrella are standing, the earth looking adorned with greenery is fatigue-removing, the shade has spread carpet on the earth. The small and big plants in their clusters laden with leaves, flowers and fruits are looking giving gifts of smile to the tired and languid travellers. The beautiful creepers winding the trees from foot to top look like inviting, alluring the arriving ones, and are asking the continously treading travellers to take rest. So... the whole family breathing fearlessness sits for a while on the creatureless ground. Getting the touch of the cool air the bodies of the family drenched with sweat and their minds wounded with sorrow, at once feel peace. 1 The line of bamboos with muscular arms, who through lineal tradition from ages received the nectar of love of the lips of the flute-player, Silent Soil :: 425

Page #486
imitating arched gateways are the agents of auspicity and removers of inauspicity, bow in the feet of the pitcher and take themselves highely belssed. And shower bamboo pearls white spotless like swans, supreme swans (great ascetics), as their eye-drops. In the meantime, on this side... suddenly seeing a fold of elephants tortured by a meat-eater lion coming towards them, in search of safty; the family thus says: 'Don't fear, come brothers', and invites them with loving eyes. Excellent! What to say then! The fold breathes unprecedented peace in the feet of the family like a baby experiencing safty in the singular lap of the mother. Then, offers a heap of pearls, ridiculing the bamboos and jumping over their pearls, humbly before the pitcher! This may be the reason 426 :: Silent Soil

Page #487
that this pearl is famous by the name of, 'elephant-pearl'. In the soft atmosphere of silence beholding each other, some moments slip that the elephant pearls in the bamboo pearls and the bamboo pearls in the elephant pearls shed their briliance to a long distance; long-departed intimacy is being tested at this time. But, the distinguishing genius becomes tongueless, the sorrow of oneself and others has just died, the separateness of oneself and others has just cracked; all has ended, there remains only brilliance! brilliance!! brilliance!!! When misunderstanding gets removed labour becomes unnecessary, the body becomes healthy and the mind carefree. The family gets up and starts as it still has to tread the path Silent Soil :: 427

Page #488
further; there comes a voice thundering from behind, offensive, living on violence, deafening the ears, from the mouth of a group of people: "O cowards, stop! Where will you run away, how far will you run? Get unattached to the body now. O sinners, stop! O hiders of the immoral wealth wearing the garb of religion, you have to taste the fruits of sin! Tell correctly how much money you have robbed, how many lives have been shattered by you! Remember all that in mind and choose death in a moment!" And... the family sees turning... a terrorist group is beheld having the strength to wound and kill even the elephants! They have weapons in their hands brandishing again and again in the sky, from whom flames flash like lightning, and 428 :: Silent Soil

Page #489
seeing which the eyes of the ordinary public get shut. They are again and again chewing their lips in anger with the result that the lips are oozing with blood; their bodies are muscular, minds are obstinate. They have tightly wound their dhotis round their waists taking the lower ends up. They have waists as naught as waists like that of lions, thighs are like banana trees with flesh laughing loudly; that is why, their knees are not visible from distance, are thursting into obscurity. The hair on their heads are dense, curly and black, hanging up to the shoulders below look terrible like black serpants. Their chests are large, in their robust calves of legs nets of nerves are bulging like the roots of banyan tree in the earth, their restless eyes like suryakanta gem are ejecting fire. The triangular vermillion tilakas on their forehead Silent Soil :: 429

Page #490
look beholding like the third eye of Mahadeva. The group having black body is the traveller of the path of rahu. Even the heartless Death trembles on having their one glimpse! Their black moustaches are stretched full in the excess of pride like the tail of the young horses of Kathiyavara held upwards. Seeing their muscular, sturdy arms the strength of the glorious sun goes mad. Round those arms are bound the fruits of margosa tree in black threads. In the end I should say that in their every limb the absence of kindness is filled. The face follows the heart, doesn't it! Often the bodies are made sturdy by the suppression of kindness; that is why the lines of saints say: "O embodied one! The body sturdy, bright with lustre is not the aim of life, till today you have not obtained the bodiless state 430 :: Silent Soil

Page #491
because of loving the body." Seeing the heartless malevolents attacking the kindly benevolents, the fold of elephants taking the family in the middle surrounding stands on all the four sides, thinking"The assault of swords is irresistable, saving the family from it is necessary, it being a primary function of aryas." I With the trumpet of elephants the firmament echos, the steadiness of the earth gets shaken, the region of mountain ranges too experience exertion, the birds flying lonely getting fear-striken stray and enter others' nests, the deep sleep of the pythons break instantly, the awakened ones catch fever, the flock of deer forgetting the way stop before the lion, big serpant holes... fall on the ground becoming sand and cruel poisonous serpants spitting poison come out hissing Silent Soil :: 431

Page #492
with wrath dancing terribly in the eyes, they raising their hood and standing by their tails are gazing at the disturbing element! At once the serpents know the root cause of this insurgency. The family engaged in remembering the adorable is found faultless, the herd of elephants engaged in saving the gentle ones is found angry, and the remnant group engaged in devouring all was found faulty as per the maxim of the remainder. Then what to ask! The chief serpant says to all: "Don't bite anyone, don't take away anyone's life, the enemy has to be given a check only. Admitted that the penal code is meant to remove insolence and the last of all the punishments is capital punishment. From the capital punishment others get the lesson, but 432 :: Silent Soil

Page #493
the occasion of upliftment of the punished one comes to an end. The penal code accepts it or not, punishing the cruel guilty cruelly is a fault, is a slip from the path of justice." Now the terrorists are surrounded from all sides. Wherever seen.. everywhere innumerable male and female serpentslook as if Nagendra has come with his family on earth to take the side of the ones trodden under-foot. This is the first happening that terrorism is itself terrified, it is in a retreating mood, it was black already, seeing the death in front its face becomes more black! By and by, the strength of terrorism is becoming inactive like that of a strong elephant bogged in a mire! When does a river rolling down a slope, Silent Soil :: 433

Page #494
cleaving the earth speak with a hill? That's all, this is the state of terrorism, and it hides in the dense forest. "Don't talk of killing, go on struggling! Don't talk of defeat, go on rising! And... listen! On a lethally wounded branch mango does not fructify, even if fructifies it does not ripen, and if getting opportunity it becomes ripened, then... that mango will not be tasty to the enjoyer as the premises are defective!" Saying thus a pair of male and female serpents from amongst the serpent community says thus: 'Oh fortunate one! Na gina (don't reckon) us ilaga (snake) and nagina (female snake). The history of the ages testify that 434 :: Silent Soil

Page #495
this lineage for any reason hasn't put foot on any life, hasn't crushed anyone.. footless as we are! That is why the saints having much considered connotatively nomenclatured us "uraga" (serpent) ... ! Yes! Yes! If someone puts foot on us, teases us.. then... we do not leave him. For low selfish ends we have not trampled anyone, rather, reaching creepingly with our ura (breast) to the ones trampled in any way, we have clasped to our ura, lovingly have caressed them, gently have rubbed their wounds. We have drenched every particle with our affection, our softness, have destroyed the agony of every atom. We have not bitten the thorns even, even them we have given soft embrace as they are exploited ones. The flowers suck juice-pollen filled in the branch, and plunder the fame too with the result Silent Soil :: 435

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that all others drying up turn into thorns! One thing more we have to say, that for getting position the footed ones trample others, commit sin, dissimulate. We pray the Lord that we may remain positionless/ footless! All the positions are the abodes of calamities. We wish only that even in future the visdhara (venomous snakel venom bearer) of greed of position may not smell us, Lord!" The family is wonder-struck hearing the transformation system of those with positions/feet from the mouth of footless ones. The four-footed elephant-herd too becomes vibrationless like a machine, and the feet of all freeze like ice. Seeing the herd of elephants with the family sunk in sadness the serpants, becoming normal, say: "Pardon! Pardon! We beg your pardon! 436 :: Silent Soil

Page #497
That way, we do not utter categorically, lapse is a different thing, we couldn't express our full intention. Listen the remaining, we tell in imperfect words: it is not so, that all those who hold positions, who have been seated in the authentic posts of the protectors of the public, etc., are of such character. Some feet are such for whose worship this life has been craving since long.. since when.. this heart is joyful that the time has come today". And first of all with hundreds of bowings the reverend feet are consecrated with eyes filled with joyful tears. Then, the hoods of the male and female serpents open completely, stand up respectfully, in which are safely kept the prettiest of all gems, Silent Soil:: 437

Page #498
original, exclusively rare, of peaceful, gentle brightnessthey offer them. And, doing so the serpent community regard their lives blessed, most blessed. The serpents bow, vomit their pride. Outside is the sight of blowexchange, inside love, friendship continue. This is such an enticing touch of softness, a creation of an original and transcentental poetry making the non-material visible and audible. Who is its creator, where is he, why is he silent? It is a conduct of minute sensibility of the foremost ones in men, of the outstanding persons! From there rushing forth the terrorism peeps through the bushes and behold this event beyond expectation with an intention of censure. Once more 438 :: Silent Soil

Page #499
its heart is filled with agitation, with harassment and with unrestrained heat generated of defeat What else can that weak-faced do before the strong ones! And seven lemons are consecrated with a proven mantra (spell)! A needle with a black thread is pierced through every lemon. Then, the fruits are tossed up in the empty sky with a wish for dark black clouds. After the exercise of mantra there is no need for waiting, instantly the effect comes before; this is the effect of concentration. There is no rule whether the person exercising the mantra is of good intentions or of bad ones, he must be having control over his mind, that's all! This is the rule, this is the niyoga (necessity), and, this is what happened. Silent Soil :: 439

Page #500
Dense black clouds begins to swim in the firmamant, the kingdom of tamasata (darkness) spread, and the sight of the earth becomes difficult, only the feet can know whether the earth is there or not. The variedness of colours vanishes as if the night at rava-rava hell has travelled upside, strong wind starts blowing in whose fist the universal annihilation is hidden. The feet of hills stagger, and their turbans fall on the earth, mutual friction breaks out with wriggling sound in the trees, not only the touchables even the untouchables begin to be touched, there remains no difference between hard and soft even the roots of larger trees shake, many trees begin to learn sirsasana (a posture with feet upside and head below) bamboos begin to prostrate and cling with the breast of the earth. 440 :: Silent Soil

Page #501
The heavy thundering of clouds inaudible, harsh to ears is so terrible that the cooing of the peacock community becomes dumb, their mirthful dance is out of question. In between lightning begins to flash like a flippant woman unrestrained by prestige, by dignity, making clouds angery, intoxicated! And, torrential rains start.. It is an experience like that of a waterfall, not of small and big drops, the earth is getting drowned in water. It is a fury of the watery existence; on all sides there spreads a covering of clouds. When did the day end and when did the tamasa (darkness) arrive; can't be known. Who would tell, whom to ask? And, the clouds go on gathering, lightning continues bursting, intermittently hailstones shower, cold wave keeps blowing, praharas (quarter of a day) pass on; in such a state, oh! How can sleep come and who would like? Silent Soil :: 441

Page #502
Not only the enjoyable commodity but also the befittingness of time and place are required for the experience of pleasure and enjoyment. In this terrible state of universal annihilation even the protection of the family is being done continously by the connoisseur elephant herd. The cluster of clouds have scattered, sooty moments have passed, otherwise, why has the ruddiness broken distantly.. in the east! And, the family is standing on a river bank. New water has come in the river due to rains, it has become impetuous like a passionate handsome woman remaining away from samvega (fear of worldly transmigration) and calmness! Now a serious problem is present before the family, by and by its seriousness, its eminence 442 :: Silent Soil

Page #503
is getting surrounded with fear. And.. lo! The mind of the family speaks: 'Move! Let us return from here.' As the return was attempted the pitcher speaks: "No... no.. no..., don't return! Never... never... because the terrorism has not gone away, battle has to be waged with it now, it is determined, firm on its constancy. This earth cannot breathe peace till the terrorism is living, these eyes now cannot see terrorism,. these ears now cannot listen the name of terror, this life is determined that one will exist either that or this. Don't entertain delay now, the river has to be crossed. Is failure, void written in the fate of the pitcher, has there been restlessness, deficiency, shortness in the secrifice of the pitcher? Slack belief will get pure breath and Silent Soil :: 443

Page #504
muddy breath will get rich fragrance. Do not give shelter to fear, wonder, hesitation now! Tie one end of the rope around my neck and get arranged in a line one after another leaving some distance, tie the rope tightly each one of you to your waist! Then with a loud enunciation of Om jump into the current." Even on this as the hesitation of the family does not get removed, some more lines come out of the pitcher's mouth: "Here who likes bondage? I also like freedom, 444 Silent Soil that is why... I do not want to get tied in anyone's bonds, nor want to bind anyone. We should know binding is also a bondage! Still I want to keep away from the

Page #505
absence of restraint. do keep away as much as I can, and whether there is keeping away or not want to keep others away, do keep them away as much as I can. Here who likes bondage? I also like freedom." Lo, this time the lines worked like the powder of lavana bhaskara. As per the suggestion of the pitcher, tying the pitcher at the waist lean like that of a lion, the seth jumps in the fast current of the river. Soon the family follows him, the support of the earth gets left the feet become supportless, the rope tied at the waist at this time is the safety, life! And the pitcher.." it is working like a ship, whole of it has gone into water upside is visible onlythe face, the head. The family now experiences the last cold. Silent Soil :: 445

Page #506
The natural heat of the body is getting lost, the movement of the blood is getting bloodless, the feet and hands are becoming inactive, the teeth begin to gnash. As they enter the river further there small-big fish jumping above the water are playing beautiful water games, thin tails of crookedly moving snakes suddenly begin to coil round the rotund calves of the family. Many of the hesitent tortoises too becoming unrestrained begin to disappear touching the soft, corpulent thighs of the family. Meat eater big crocodiles in whose fearful jaws as that of a tiger big irregular rows of teeth are shining, whose blood-thirsty red tongues are rushing outside again and again, whose tails having venomous thorns are rising up, are raising their heads engaged in search of food nearby the family. 446 :: Silent Soil

Page #507
Many other acquatic animals of varied species cruel in nature, look agitated due to hunger, but beholding the peaceful features of the family have just forgotten to agitate novelly which is their basic characteristic; wholesale change has just occurred in their behaviour, the idea of food has slipped away. And as on seeing the Lord bursts the sentiment of prayer, turning towards duty in the mind of the devotee, the understanding of heya (fit to be left) and upadeya (fit to be had) milk-water discrimination, so too, there has occured an awakening of varied types in the lives of the aquatic animals But! A perverse revolution occurs in the water. Living and non-living are two tattvas (elements), having their own peculiarities. The living on getting light, on getting proper momentum Silent Soil :: 447

Page #508
develops, while the non-living remains as before. The non-living is ignorant, is absolutely obstinate, is unchangeable.. trsta (alarmed)! It cannot become svastha (healthy, selfattained). Due to the actions of the aquatic animals, due to their topsy turvy movments the river surging with water, becoming more envious says: "Depending on me you go against me! Even being weak babies desiring to live, desiring to drink elixir you forget your mother. Go! Go! will get pain, you will nowhere get soft love, will drink the draught of repentance, the memory of nectar will burn you! You are associated with landfarers, are decieved by crafty rascals, I have nothing to say to you, I pity you. I have to see them who.. 448 :: Silent Soil

Page #509
play guile with the guileless, are envious of the water-god even." And the irate, billious river starts slapping the soft cheeks of the family with her innumerable wave-hands. "Crafty worshippers of the earth, where will you go now? Go, go and hide in the earth... even below that! Sinners! Go to the nether worlds! Chief hypocrats! Do not show us your face. Show is your life, time-eater it is, aimless humble, poor it is, a snake, a bird it is. Living at a place like the earth you have subjugated others, others' properties, you are suffering from acute diarrohea in the form of taking, and collecting! That is why, I do not stop for a moment any where, even on getting others' riches I have not taken them even in dream. And, have not given them to others to show my magnanimity out of some selfishness or desire of getting Silent Soil :: 449

Page #510
fame; that is why the saints have connotatively nomenclatured us na li... na di! (didn't take/drain.. did not give/ river) Those having conduct contrary to us are humble ones. Some ascetics lax in conduct have got right guidance through the saying 'flowing water and wandering yogi'; which can be a greater ideal than this in the world! See your face in this adarsa (looking glass/ideal) and recognise your features, your nature!" Hearing the talk of the unrestrained, stupid river sunk in her own praise the seth speaks something without getting excited: "If you didn't get the base of the earth what would have been your condition! You would have crossed the nether worlds even! The earth accepted you, clasped you to her breast, 450 Silent Soil

Page #511
the gods did not pity you, the sky did not give you shelter, you fell on a hill-top when you were small, all laughed and you wept! There you got hurt, you looked simple, fluid then, you have become venomous, crooked now. Guile has become your strength, now are running apace crossing all. O ungrateful! Perpetrator of sin! Do not accumulate more sin. The whole world is indebted to the earth, you have also to pay off the debt, have the earth in your heart, heartily you have to improve your actions." Whose misfortune is this, alas! Is it of the seth or of the river? The good intention of the seth does not bear fruit, the eyes of the river does not open by the criticism of the seth, rather, the river gets more reddened: "Oh wicked ones! You talk of nether worlds for me! Your end is not distant now". And, there is the movement in whirlpool direction getting drawn from all sides Silent Soil: 451

Page #512
where everything vanishes coming there, where going round itself the upside water is going to the lower side and the lower side water is coming to the upper side with a great speed, where the water element merging the earth element in itself is laughing loudly ; where some animals, some deer, some non-violent, some violent, some senseless, some awake, some dead, some half-dead - on everyone's face will-to-live is scattering at becoming a morsel of the untimely death, all are flowing in the current helplessly. Suddenly there comes from in front a huge bodied elephant floating on whose back is sitting a full-grown lion afraid of the terrible future! And, entangled in the whirlpool going round once or twice vanishes in the stomach of the eddy; weak or strong strength of none is working, all strengths are getting sacrificed there! 452 :: Silent Soil

Page #513
Thinking that on seeing the event happening the fortitude of the family may not decrease, and its mind may not stray away from the unchangeable, the pitcher challenges the river: "O sin-legged, listen! This family is near the bank not in the mid-current; he who has taken the shelter of the earth the earth makes him cross overthis is the rule of the earth, a vow! This is the sense of the word dharati inverselydha...ra....ti ti...ra..dha. that is, that which bears the bank, or puts the refugee at the bank is called dharati (earth). Listen further! the use of 'tha' in the place of dha' makes tiratha, that which makes the refugee cross over is... tirtha (a place of pilgrimage)! Now how can you drown us ? And this too should be kept in mind that Silent Soil :: 453

Page #514
you will not be able to set us afloat, we will not float in the flow of any current under any pretext! When we have come crossing the river of fire, and have come not getting vanquished, but having loved the radiant limit of sadhana, still, have you the capacity to drown us? We had already taken decision not to serve and praise the surface much, because how long would we swim on the surface, hands would get tired ultimately! Those getting satisfied with the mere sight of the waves have been often seen sinking, ... here... on the surface! O down-going, lowly-sinning! This pitcher has the capacity of containing the ocean, we being the part of the dharani (earth)! The arthakriya (basic act) of the pitcher is bearing the water. And... listen! The word dharani is itself telling inversely 454 :: Silent Soil

Page #515
dha..ra..ni ni..ra..dha that which bears the nira (water) is dharani (earth), that which fosters the nira is dharani!" As ruby among gems, blue lotus among lotuses, character-bliss among joys, Meru among mountains, Kshira-sagara among oceans, Vira marana (brave death) among deaths, crocodile-pearl among pearls are considered best; in the same manner gratefulness is the virtue among virtues. Seeing the pitcher graced with that gratefulness one big crocodile happily offers a costly pearl to the pitcher. 'Accept this humble service, Lord! Saying this he vanishes in the water. This pearl has a great speciality that the gentleman who gets it finds uninterrupted path even in the unfathomable waters, and this is what happens immediately! The pitcher with the family crossing the eddied current even Silent Soil :: 455

Page #516
without effort reminds the seth a saying with mild smile: "One gets a pearl without asking on asking one does not get even alms', and this is the fruit of renunciation-penance, sethji!" The river gets a great inspiration from the self-confidence of the pitcher, from his life full of courage; its perturbation almost sets down, it is filled with a sense of surrender. And, says humbly, submissively: "I beg your pardon for the insolence." And, begins to flow becoming steadfast, serious, devoid of fickle waves, like a long initiated arya (a female recluse) devoid of sensual gestures and deformed feelings, silent, bowed-eyed! About half of the journey has been completed, the travelling group feels that the destination is coming towards 456 :: Silent Soil

Page #517
them. There is happiness on the face of the pitcher like an extraordinary, industrious, respectful student passed in first division. The family is too puffed up, that the terrorism returnsthere is the same colour, the same manner, the same irony in every organ, the same idol, the same faces, the same smart, straight moustaches, the same gait, the same mode, the same hook or crook, the same high spirits, the same black hair, the same forehead of the cruel death, the same intoxication, the same condition; every direction is trembling now. The same is the tongue, the same sensuality remaining under no one's control, the same sound heard before, the same hearing, the same tune. There is the same breath, the same disbelief, the same destruction, the same laughing aloud, the same tandava dance, the same diabolical act, the same vermilion coloured eyes Silent Soil :: 457

Page #518
which are gazing intently, the same skin, the same head, the same foot, the same hand, the same company in every ambush, the cheek is the same, the lip is the same, the redness is the same, the blood is the same, the feeling is the same, the dava (manner) is the same, everything is the same, nothing new, the heart is the same with no kindness. And starts the prayer of terrorism to the river: "Oh mother! Water goddess! Tell us whether you make the guilty cross over. Nurturing the auspicious ones is proper, is a duty, but do you love the sinners also? If not then... sink... them who taking the help of the pitcher praise the earth, want to cross to the other bank! There is no limit to their sin, they have no love for the punya 458 Silent Soil

Page #519
(auspicious act), their beloved object is money-prosperity-sensuality-wealth. Still... if you lend them cooperation, your clean history will be ridiculed, the faith will dwindle. Then what to talk of others, there will be a question mark on everyone's life. That way you have spell-bound in wood the fire-god pain-giving, hot-natured which burns itself and burns others. Then, seeing it sometimes appearing in the form of forest fire showing tongue repeatedly; you have sent to the nether worlds in the form of lava with your invincible strength. And, still your rule is continuing over it! Then well, what has happened you today? Oh mother! Water goddess! Tell us. We do not know, so much change has come in you!" Silent Soil :: 459

Page #520
At this the river says now: "Whom you ask me to drown, in their absence here nothing else will be found, remaining except absence, that is all. What is the value of the sheath in the absence of sword? What is the value of an enjoyable commodity in the absence of enjoyer? Whatever grace of the earth is is due to these ones and, due to persons engaged in service like these. There is no need to tell that what will be the condition of the crest in the absence of the root, what will be the condition of the flower in the absence of the soil. Now the strength will not be misused, surrender has been done, energy has turned into worship, magnanimity has grown in the heart." And saying, 'this much is sufficient the river becomes silent. 460 :: Silent Soil

Page #521
In the steadfastness of terrorism there gets in no pain, no sadness by the serious silence of the river. For some moments... stillness, then! The same... wrathful activity... towards... the unchanging. And this is the right policy that after jumping in the battlefield ally-stength is not remembered; rather, one has to pounce upon the enemy army. Taking other's shelter is the symbol of humility that harms the sentiment of heroism; not only this, the madada (help) obtained from the friends is in reality mada-da (pride giving/ intoxicating) which works as an interfering darkness in the path of victory. Now, terrorism feels the success almost touching the hand, not a mirage, not a deception! It feels the luck cooperating. Silent Soil :: 461

Page #522
And the occasion is evaluated, the boat gets more speed with the wish only that the puff of wind is not against, that's all. At last terrorism standing before the family as an obstruction in the way says with a peal of laughter: "Now adandon the idea of crossing over, resign from the life, you have to get introduced to the nether world, this is the result of hypocracy, of sin." And rash showering of stones starts on the family. "That I should be welcomed, I should get fine things, charming luxuriesif such is your belief full of tamasata (darkness), then tell us where is your faith in samajavada (socialism)? l' is the foremost samaja (society) vada me (afterwards)! 462 :: Silent Soil

Page #523
O, look at least into the etymology of the word! Samaja means samuha (multitude) and samuha means sam-proper uha- thinking, which is the foundation of good conduct. In all, the meaning is this that the life of good thoughts and conduct away from propoganda is socialism. You will not be a socialist by merely crying socialism, socialism." Such indecent words are being used hearing which fire of anger flares up and the pride writhes. Seriously hurt with the strokes of stones everyone's head is dazed, stream of blood flows with which the current even has become red like like two friends of one thinking getting angry on terrorism. The whole family becoming dependant is experiencing pain except the seth. Silent Soil :: 463

Page #524
Often the carana (feet) stop as the acarana (conduct) appears before and often the eyes get lowered as the curtain comes before. The dullard bodied one sometimes taking the rope to be a serpant gets reluctant of sensual objects... sometimes taking the serpent to be a rope gets absorbed in the sensual objects. It is all the greatness of moha (delusion) which cannot come to an end till there lives the ignorance of svabhava (self-nature). Yes! Yes! In such a state even with fortitude, courage before all the seth is struggling with the terror. Taking the pitcher under the stomach the seth is lying down-faced for protecting the pitcher, is enduring the inendurable fruits of karmas independantly, the event happened in the jungle being in the memory! 464 :: Silent Soil

Page #525
From a distance of seven-eight hands only this upasarga (calamity) continues cruelly. Many times the attempt fails to break the pitcher on whose strength the bank has to be reached, not even once the attempt with arms succeeds to cut the rope tied in the waist on whose strenght the life has been saved; probably the water-god on the strength of vikriya has built a safty circle, an aura round the family seeing the hard penance of the pitcher who had crossed the river of fire! Or, this miracle may be that of crocodile pearl. Whatever be the case, now terrorism begins to feel defeat near; together with this the good intentions of the opposite side begin to appear in its mind too. Consequently, its bodily strength begins to see Silent Soil :: 465

Page #526
the family with the pitcher with the feeling of inability of seeing, the strength of its mind begins to bake itself in the fire of anger, and its vocal strength... begins to kneel down before the whole atmosphere, but its deception-strength has not vanished, that old resolve remains as strong as before, that is why... terrorism taking in its hands such a net in which big fish can be caught without effort, is about to throw it on the family, that the wind, worshipper of the earth is unable to behold it and, and what?... The wind takes over the form of universal annihilation, anger increases, mercury rises, it is such a cyclone seeing which even the strength of cakravarti will go dizzy! It throws the net in distant void taking it from the group at once in 466 :: Silent Soil

Page #527
one jerk, it so seems that an attempt is being done to catch the brilliant sun who swims freely in the clean ocean of the sky. And getting this jerk the feet of the group become baseless, rolling many times, dizzied it falls headlong in the boat, darkness prevails before it, its eyes get closed, the heart-beat gets slack, becomes senseless due to the occurance of difference in the movement of blood. But, the moustaches of the group do not faint, remain unfainted and erect.. as before! How to infer life, the prana (vitality) seems to have gone away/ departed. With a great swiftness, the face of the group averts from lustre, from brilliance, foams begin to wake in the mouth like the sea coast laughing with the earth, and the boat too begins wavering, Silent Soil :: 467

Page #528
how many times it goes round itself is not known! The pranas of all are about to sink with the boat...! When the cyclone is progressing in no time towards mischief, towards killing... to end this extremity it gets the signal from the pitcher with a reproachlike a servant taking the service of the master as a source of happiness, the wind too becomes restrained at the signal of the pitcher. And the boat returns to the previous state going round the family three times. 468 Silent Soil The whole atmosphere becomes pleasant at the removal of the mishap as the senselessness of Laxman broke with the sprikling of water from the beautiful palm of Visalya. The swoon of the terrorism breaks at the cold touch of the water particles jumping from the river. What to ask then!

Page #529
the terror again begins to simmer like that of Laxman! 'Catch! Catch! Stop! Stop! Oh deaf ones! you hear or not. Die or support us. O ones taking the world down to the hell! You are not the ones who salvage anyone! O measures of the sin! Listen! Listen!... Listen a bit! Do not collect money now, collect the people! And distribute properly the recklessly collected in greed, otherwise, in the poor thoughts of stealing rise, have risen. 'Do not steal', 'do not steal' saying this is only a drama of religion, outward civilisation, formality. The thieves are not so sinful as those who create them. You are yourselves thieves, you nurture thieves and Silent Soil :: 469

Page #530
are fathers of thieves too. Gentlemen never hide their faults, do not harbour even an idea in mind to hide, rather disclose them. When Rawan kidnapped Sita she said: "If I were not so good looking Rawan's mind would not have been filthy, and in obtaining this beauty the fruition of my karmas is the cause, the bondage of this karma was due to my auspicious-inauspicious actions! In such a condition declaring Rawan alone guilty is to sully one's future-forehead further." At the oppressing threats of the group the heart of the family, except that of the seth, shakes, the feet of its firm determination become cold! Its will-to-live becomes strong and seeing the end of the life untimely is getting compelled to think of self-surrender, that the river says immediately: "Don't be hasty! 470 :: Silent Soil

Page #531
Surrender of truth and that too before falsity? Oh Lord! What sort of time has come, will falsity be the ruler now? Will the truth be ruled? Alas, defeat of diamond-necklace in the market of jewellers! Alas, the brilliance of the diamond is dying in the dazzle of glass! Now chaste woman would walk as a servant behind the lewd woman. In the eyes of falsity the true can be false and the false can be true, but does the truth also not have the discrimination between the true and the false? Has the truth lost confidence over itself? Will the truth travel now sitting on the back of crowd? No... no... never. It has become intolerable now, in water, on earth and in sky. Silent Soil :: 471

Page #532
We will oppose it with determination till there are prana in the body, such a thing will not happen, this current will not leave its permanent path, will not leave! Will not leave!" Becoming angry while saying, getting agitated while flowing the river makes the boat dance. Seeing the condition of the boat changing every moment the terrorism remembers the mantra secretly, that at once there comes a group of gods bowing reverently. It requests respectfully for service and says, 'let us know the reason of remembering, lord!' Some moments pass in waiting for the orders, that the gods say in bowing posture: "Vidyabala (magic power) has its limits, lord! We have to work in those limits! We are feeling shy in saying that we are incapable of performing the task in question, for this we beg pardon. By the way, Oh lord, 472 :: Silent Soil

Page #533
you might have compared your strength with that strength! Just as we come here, we experience that we are standing like young deer before a lion, there arises no question of confrontation. In such a situation taking the refuge of the family is having the helm and getting the coast of the limitless. All other actions will prove as prahara (attack) and hara (defeat) definitely; even on this, if there is the mind to retaliate .... then listen! It is more difficult to bind fire than to bind water, and even more difficult to bind air. But binding the blue sky is... not possible at all. Water can never rule ghee, ghee knows how to sit over water, poison can never have an effect on gods, and ink on beetles." The gods tell many sayings, Silent Soil :: 473

Page #534
inspiring lines, many examples, illustrations, new and old views, and the rare experiences. The terrorism somehow gets convinced, but how could those soon be digested! Digestion requires sufficient time. At once the view can change but not the conduct, the momentum of passion takes time in getting controlled. Lo, where is there so much time! The incident is to occurthat.. in occurring some time is ses (remaining) only, every thing... that's all... nises (over)! The girdle of the boat sinks where is written'May terrorism be victorious, may socialism disappear, may differentiation end, may sensuality be victorious.' Seeing this sight the self-confidence of the group suddenly gets shocked, 474 :: Silent Soil

Page #535
the atmosphere becomes calamitous, the utterance of the gods comes out true. Alas! .... Suffocated with repentance, becoming perturbed, miserable the terrorism with choked throat says: "Without you there is no refuge for us, there is no boat, pardon, pardon, o incarnation of forgiveness! We have committed a great lapse, it will not be repeated, believe us! We are surrounded with crises, if you wish... save us now, we are pierced with thorns if you wish... scatter flowers; we are... aparadhi (culprits) we wish apara 'dhi' (highest intelligence); show us the path which is true, do not pass much time! The progeny may be satanic in nature, yet the mother remains kind to the progeny; progeny or other-than-progeny Silent Soil :: 475

Page #536
when is it acceptable to the being of the mother to give pain, to torment. ... tell us!" Saying thus the group's mouth shuts. 'When the mind turns to the centre from the layer, then the movement starts from the absolutely contrary meaning to the meaning'thinking thus the seth says: "Brothers, don't become much miserable. Is demanding a little shade from the tree which is verdure, having flowers-fruits-leafs awaiting traveller, not a cause of laughter? Can he not serve water to the person whom he has invited with respect and request cooking food of six tastes? Well, you tell So far as the question of the mother is... sometimes due to some reason excitement, agitation may come in the eyes of mother, does come, should come. 476 : Silent Soil

Page #537
But, till today the intrusion of anger in the glorious lap of the mother has neither been heard nor seenthe lap in which the baby easily passes moments of happiness. And see the magnanimity, the benevolence of the mother! She is standing with two pitchers filled with milk on her breast since ages, since eternity, nurtures the babies struck with hunger and thirst, and silently/secretly clasps to her heart caressing the afraid ones, the unhappy ones. When once the mother has been accepted as mother, then why test and examine her again and again? Therefore, now, don't look into the mother's eyes and don't become aparadhi (culprit), become apara 'dhi' (highest intelligence). not 'paradhi' (lower intelligence), become not paradhina (dependent) but aparadhina (independent)!" Silent Soil :: 477

Page #538
Saying so much on the part of the seth is sufficient that the hesitation and the doubt of the group ends, and the group jumps into the current from the boat fearlessly like a baby in the lap of the mother! At once the family bears the group as a mother, idol of affection, bears a child. Every member of the group gets support with respect from every member of the family and new living beings get new life! Lo, now occurs... complete sinking of the boat, the end of the atankavada (terrerism) and the beginning of the anantavada (infinitism)! Ahead of all is the pitcher free from pride-haughtiness, two lines of nine persons are behind the pitcher. They are moving depending mutually 478 :: Silent Soil

Page #539
like progenies of one mother, like one life having different bodies. Lines of auspicious wishes are coming out from the mouth of the pitcher: "Here... the life of all may become auspicious, may the shade of happiness spread, all inauspicious feelings of everyone may vanish, the life-creeper of everyone may blossom, be verdurous, the flowers of virtues may bloom, the hope of destruction may vanish, and from root to top be fragrant, ... that's all!" And at this side... why this uneasiness in the bank begins to be seen! It has to welcome the pitcher. There seems the brilliance of the baby sun as if entangled in the constantly rising waves, hesitating out of shyness like the passionate women in rosy sari taking bath. Silent Soil :: 479

Page #540
The whole atmosphere is filled with the love of religion and the keenly desired river bank has come near at hand. First of all accepting the bank's welcome the pitcher kisses the bank fondly. On the bank the white fumes are rising having the mixture of the brilliance of the sun. It seems that the bank itself is standing in welcome having a rose-garland in hands. Everyone accepting the breath of happiness gets out of the river. Everyone's soles of the feet touch the unique soil of the earth, then, they mutually untie the rope tied at the waist that the rope says: "Forgive me, I caused you pain. Getting scratched your lean waists have become smaller, somewhat torn." At once the family expressing gratitude says: 480 Silent Soil

Page #541
"No.. no oh modest one! Performer of other's welfare! It is the result of your kindness that... we could come to the bank. Today we know correctly who possesses what ability, whose field of action is to what extent. The conception that only material cause is the creator of effect seems defective, the favour of efficient cause is necessary too. Yes! Yes! The material cause gets moulded into effect is an irrefutable law. But in its getting moulded the help of efficient cause is necessary too; thus, it will be better to say that if there is any friend of the material cause there... then definitely, it is the efficient cause which constantly, regularly keeps company up to the destination." And once more looking with eyes of respect Silent Soil :: 481

Page #542
towards the rope the family proceeds further filling the pitcher with filtered water. It is the same old place where the potter has come for taking the clay! The pitcher with the family greets the potter, memories become fresh as on getting the touch of the air the pond becomes wavy. The happy and joyous earth says: "Seeing your progress, seeing your pride-removing obeisance the mother-existence is happy, son. "Child is the father of man' son, said I at the time when... you obeyed me and you associated with the potter. Then it became the first canto of the creative life. There should be the feeling of surrender towards the one with whom we associate. That you denounced your ego at' his feet was the second canto of the creative life. 482 :: Silent Soil

Page #543
After surrender, the surrendered has to pass through big tests; and.. listen! Frank criticism is done, you took the fire test with enthusiasm, with courage, and you endured calamities, was the third canto of the creative life. The result does come out after examination, that you turned the dependant anusvara (nasal sound) i.e. only a dot like varna-jivan (life of the alphabet) into an upward looking, upward moving independent visarga (colon like sign :) it was the last canto of the srjanasila (creative) life. Like the element 'srj' getting different upasargas (prefixes, tribulations) you made yourself spontaneous/natural; that was the vargatita apavarga (state beyond class structure) of the srjanasila (creative) life." Silent Soil:: 483

Page #544
In the posture of modesty the potter says"This is all the grace of ascetics and saints, I am only a small servant absorbed in their service, nothing else." And Hearing the wishes of the earth everyone along with the pitcher looked at the potter with eyes of gratitude. attracts everyone's attention towards the detached ascetic sitting at some distance under a tree on a stone slab, .... that at once respectfully everyone going round offers obeisance in the lotus feet of the reverend-feet. The feet are consecrated, the water of the consecration is put on the head. Then, everyone awaits the Guru's grace like a cataka (a bird). On passing of some moments the, pleasant mouth of Gurudeva begins to distribute the prasada, the hand of fearlessness rises which signifies 484 Silent Soil

Page #545
'May you attain eternal bliss'. At this at once the terrorism says: "Oh Lord! The whole world is full of misery, there is pleasure here, but sensual and that too momentary! This.. we have experienced, but are not getting confident of imperishable bliss. Yes yes!! if after obtaining the imperishable bliss you yourself might show us that bliss or tell your experience in that respect then possibly getting assured we may adopt in life the sadhana of your type, otherwise our wish will not get fulfilled. Therefore, give us the word 'May your wish be fulfilled', it will be a great grace on us.' Silent Soil :: 485

Page #546
Hearing the notion of the group the saint says softly smiling"It is impossible, the reason... listen I tell ... Gurudeva has asked me not to give words to any one, because I have given words to the Guru: Yes! Yes! If someone promising innocent, strayed, filled with submissiveness with a desire for his welfare wants some guidance then... Lecture him in good-short-sweet words, but never forgetfully even in the dream give words to any one. The other thing is that annihilation from the roots of the body, mana (mind) and speechbinding one, bondages, is Moksa (liberation). The imperishable bliss occurs in its pure form in Moksa, after attaining which how is it possible to come in Samsara here? You tell! 486 :: Silent Soil

Page #547
When there is progress of the milk then there is merriment of the ghee, but is the return of ghee in the form of milk possible? You tell! Seeing the features of the group the saint again says: "Even now if you are not convinced in connection with the Sramana-sadhana and the imperishable bliss then... I tell something in the end "Not spatially, but from the view point of conduct where I am see me going over there, you will rightly get acquainted with me, because looking down from top I get dizzy and the guess of the upside from below turns out almost false. Silent Soil :: 487

Page #548
Therefore have faith on these words, yes, yes!! The faith will obtain experience will definitely obtain, but not in the way, at the destination!" And the saint gets absorbed in the great silence... and like beholding the atmosphere unblinkingly ... the Silent Soil. 488 :: Silent Soil

Page #549
Glossary of the Hindi words and there meaning: aba aba now abala woman abalA abIra adarzana agnizAmaka vRti akelI abira a red powder adarsana not in sight agni samaka vrtti putting out the fire method akeli alone aksata not hurt, rice amavasya fifteenth of dark fortnight anagha sinless anantavada infinitism akSata amAvasyA body anga angana anta woman end antahkarana conscience hinderance god anagha anantavAda aMga aMganA aMta aMtaHkaraNa antarAya antaryAmi anusvAra aparAdhI apavarga apuNya artha arthakriyA asAtA azoka nasal sound antaraya antarayami anusvara aparadhi apavarga apunya artha arthakriya asata asoka culprit salutation inauspcious, demerit meaning, money working, action, basic act pain a tree Silent Soil :: 489

Page #550
asta azru asu ati aticAra atithi atra avagama avasara avIra Adarza AdamI AhAradAna A~cala ArI AratI Arya AzA ASADha Astika AtmasAdhanA badalI bakavAda balA 490 :: Silent Soil asta asru asu ati aticara atithi atra avagama avasara avira adarsa adami aharadana amcala ari arti arya asa asada astika atma sadhana badali bakavada bala B setting (of sun) tear vital force extreme transgression, indulgence in worldly pleasures guest without predetermination here knowledge occasion, opporturity not brave looking glass, ideal man food offering corner of sari table saw moving round of lamp in veneration noble man hope a month believer spiritual performance a small cloud idle talk trouble

Page #551
baMdara bartana bAtI bhagonI bandara bartana bati bhagoni bhala monkey pot wick a pot good bhalA bha~vara bhaviSya bhamvara bhavisya bha bhA swirl future first word of bhagya (fortune) forehead bhAla bhala bhAvanA bhikSArthI bhinna bhoga bhrAmarI vRti feeling desirous of alms different bhavana bhiksarthi bhinna bhoga bhramari vrtti bhu bhucara bhudhara bhukha bhumika bindi enjoyable thing beetle method earth, soil etc land farer bhU mountain hunger bhUcara bhUdhara bhUkha bhUmikA bindI bonA introduction, background round mark dwart, sow bona bahmaraMdha soture in the skull brahma randhra brahma buddhi bahmA buddhi burA supreme soul bura bura intelligence bad powdered sugar bUrA caityAlaya caityalaya a small temple Silent Soil :: 491

Page #552
cakravartI candrakAnta caraNa caryA cAraNa cArU cAtaka chidra chi chi thU thU cintA dakSiNA dala daladala dama daridra nArAyaNa dayA nidhAna dhammaM saraNaM gacchAmi dharA dharma dharatI dhAma dhAriNI dhIratA 492 :: Silent Soil cakravarti candrakanta carana carya carana D ruler of the six sections of Bharat kshetra moon stone foot, conduct goings ascetics with power to move high above the earth caru cataka chidra hole chih chih thu thu fie! pish!, tut! cinta worry daksina dala dala dala dama daridra narayana daya nidhana dhammam saranam gacchami dhara dharma dharati dhama dharini dhirata beautiful, appealing a bird honorarium, reward party marsh restraint, stamina have-not abode of kindness I go to the shelter of religion earth religion earth home earth patience

Page #553
dhokhA diyA dhotI dhrauvya dhyAna digambara dravIbhUta dravya duhitA gada gama gaMdA gaMdha gaMdodaka gati ghaDI ghana gharU ghaTa ghAma ghU~ghaTa gocarIvRtti guravela halavA waa; w kaa shraa hara dho kha diya dhoti dhrauvya dhyana digambara dravibhuta dravya duhita gada gama ganda gandha gandodaka gati ghadi ghana gharu ghata ghama ghumghata gocari vrtti guravela halva hara ha handi G H washed and ate up loin cloth permanence meditation naked saint and their followers to melt substance daughter disease grief, tolerance dirty smell, fragrance water of consecration mode, state a duration of 24 minutes cloud, sledge hammer a pot pitcher, heart heat veil cow-grazing method a creeper a sweet meat sound of waves oh a pot Silent Soil :: 493

Page #554
hAra hara necklace welfare hita / hIrA hita hira diamond end iti itihAsa itihasa history, past Jada dhi foolish Jala dhara cloud jaDa dhI jala dhara jaladhi jalAMjali Jaladhi sea jalatA jalanjali jalata jangama jaya jaMgama giving up wateriness a moving being victory foams jaya jhAga jhaga jIta jIva jJAna jita jiva inana jvara jvara victory a living being cognition fever (great) millet, tide jvara jvAra K um kalaza kalazI small urn kalasa kalasi kala kaliyuga kalpa kalA kaliyuga kalpa art age of vice period of innumerable years 494 :: Silent Soil

Page #555
kalpavRkSa kalpaviksa kamala kamalani kamaNDalu kamanIyatA kamala kamalani kamandalu kamaniyata kara kara a tree supposed to grant all desires lotus small lotus pot used by ascetics beauty hand, tax Instrument of karnataka one using palms as utensil for food subtle molecules bound by one's actions stem karaNa karNATakI karapAtrI karana karnataki karapatri karma karma karnika karNikA kaTi kaTI kati waist kati cut kaSAya kasaya passion kAI kai moss kAla kala time lust desire kAma kAmanA kApota kAraka grey instrument kAraNa kArmika kArya kama kamana kapota karaka karana karmika karya kayarata kayotasarga cause, reason related to karma kAyaratA kAyotsarga effect cowardice standing posture of meditation, withdrawal of attention from the body Silent Soil :: 495

Page #556
khadabada khadabada khammA khamaMtu me khammami khamantu me kharA khasa khicar3I kisa kisalaya kisaliye kRpANa kumArI kuMbhaka prANAyAma kuMda kuNDala kuzalatA lavaNa bhAskara laya lAbha lAvA lezyA loka maMgala loTA khara khasa khicadi 496 :: Silent Soil kisa kisalaya kisaliye krpana kumari kumbhaka pranayama kunda kundala kusalata laya labha lIlA lila lohe se lohA lo lohe se loha lo L lavana bhaskara medicinal powder lava lesya boiling sound I forgive, forgive me pure,genuine a grass mixed preparation of rice pulse etc. which which tune what for dagger unmarried girl restraining the deep loka mangala lota breath taken a king of flower, a large sized earring skill, well-being tune gain lava thought paint, emotional tinge, inclination sport, fun and frolic cross sword against iron universal welfare a round metal utensil

Page #557
M mada mada madada madada pride help unattached a very brave one madhyama mahavira maheri mahila butter milk woman madhyama mahAvIra maherI mahilA mahI maiM do galA maiM dogalA malaya mahi earth mai do gala mai dogala malaya melt the ego Tam a bastard a mountain mana mana mind maMgala mangala maMtra mantra auspiciousness spell, incantation die mara mara marahama marahama ointment maThA matha butter milk mati mati mauna mauna sensibility, mind silence, quiescence medium mAdhyama mAhola mAnasarovara mAnavatA madhyama mahola manasarovara manavata manavatta atmosphere a palce in Himalayas mAnavattA humanity pride mother, cognition delusion, illusion matr mAta mAyA maya me in a mountain merU modaka moha meru modaka sweet ball moha delusion Silent Soil :: 497

Page #558
moksa salvation a musical instrument mokSa mRdaMga mUla muktA mumukSu mrdanga mula mukta root pearl mumuksu one desirous of liberation naimittika namana namaskAra namostu nandana nara naziyA jI nADI nAka meM dama kara rakhA hai nAgina nAlI nArAyaNa nArI nAsA nAstika nirmada niHzeSa niSThA niyati niyoga naimittika eficiently caused namana bowing namaskara salutation namostu bowing reverently nandana a forest nara man nasiyaji a religious place nadi pulse naka me dama has plagued kara rakha ha nagina she-serpant nali drain narayana god nari. woman 'nasa nose nastika non-believer nirmada prideless nihsesa nil nistha faith niyati destiny niyoga rule, duty 498 :: Silent Soil

Page #559
pada padam panA paMtha parakho parasparopagraho jIvAnAM parigraha pariNati parAbhava parAdhIna pada status , foot padma pink pana juice pantha sect parakho examine parasparopagraho mutual jivanam benevolance amongst jivas parigraha possessions parinati mode parabhava defeat paradhina dependant, in bondage paraga pollen parata a pot paravak sound that rises from mula cakra pasyanti is called pasyanti when that sound parAga parAta parAvAk pazyanti comes to the navel paurANika pauranika related to prehistorical times pavajjAmi payodhara pAga pavajjami payodhar paga Igo cloud a thing boiled in sugar-syrup palaka upbringer pAlaka pAnI pANigrahaNa pani water panigrahana marriage Silent Soil :: 499

Page #560
pApa pApaDa pArijAta pAtra pAvanatA pAva natA pAyasa pIta pradarzana prahara prahAra prakSAlana pramANa pramAtR prameya pramIti prasAda prastavana pratizodha pratiSThA prayoga prAkRta prANa prANa grahaNa prANAyAma prAsAda puNya pUraka puruSa puruSArtha 500 :: Silent Soil papa papada parijata patra pavanata pava nata payasa pita pradarsana prahara prahara praksalana pramana pramatri prameya pramiti prasada prastavana pratisodha pratistha prayoga prakrta prana prana grahana pranayama prasada punya puraka purusa purusartha sin a thin crisp cake a flower deserving one piaty bending of foot water yellow show quarter of a day attack consecration, washing valid knowledge knower object of knowledge knowledge blessing, boon eulogy revenge establishnent, prestige experiment, exercise, use natural vitality killing breathing exercise palace merit deep inhaling man, soul human endeavour

Page #561
ramaNa rasa rasanA rassI ratnAkara rAga rAhu rAja rAjasatA rAjasattA rAjA rAkha rAmabANa RSi zabda sadAzayI saghana sahaja sukha sahita zakala zakAra traya sallekhanA sama samadhI ramana rasa rasna rassi ratnakara raga rahu raja rajasata rajasatta raja rakha rambana risi sahita R sabda sadasayi saghana sahaja sukha S sama samadhi sakala sakara traya sallekhna absorption, merriment sentiment tongue rope abode of jewels attachment a planet a secret arrogance, rage, passion rulership ruler ashes sure cure saint word well meaning dense spontaneous happiness accompanied with welfare face, features sss fast unto death equity equanimous mind Silent Soil :: 501

Page #562
samagra samaSTi samastu samatA samavasaraNa samaya samAdhi samAjavAda samiti saMkalpa saMsAra saMstavana saMsthA saMskAra samUha saMvega saMyama saMgata saMjIvanI zaMkAtIta saradAra saragama sat satoguNa satayuga 502 :: Silent Soil samagra samasti samastu samata samavasarana samaya samadhi samajavada samiti samkalpa samsara samstavana samstha samskara samuh samvega samyama sangata sanjiavni sankatita saradara saragama sat satoguna satyuga totality totality be there the peace be equanimous equanimity preaching hall of Jinendra indivisible fraction of time transe socialism cautions in actions determination going around through births & deaths prayer institution mental impressions group, multitude fear of worldly transmigration restraint accompaniment a medicine beyond doubt chief gamut, musical notes good, pious sublime virtues virtuous age

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zauca sAdhaka sAdhana sAdhanA sADI sari sAdhya sAhitya sAkSAtkAra zAlA sala zAnta zAsana zAzvata sAthI sAtvika zeSa sevA zilpa siMhAsana sauca cleanliness, evacua tion of excrement sadhaka endeavouring person sadhana means sadhana endeavour sadi sadhya aim sahitya literature saksatkara interview school santa peaceful sasana rule, government sasvata eternal sathi friend satvika virtuous sesa remaining seva service silpa art simhasana throne sindura vermillion sila good character sisama wood of a tree sirsasana an excercise with feet upside and head below sodha purification snataka designation of omniscients sona so gaya ha gold has slept srjanasila creative ssamana an ascetic siMdura zIla zIsama zIrzAsana zodha snAtaka sonA so gayA haiM sRjanazIla zramaNa Silent Soil :: 503

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zrRMgAra sRSTi zruti sthita prajJa srangara srasti sruti sthita prajna sthiti stri sthiti strI sudhAkara zukla suMdara sUryakAnta suSumnA sudhakara sukla sundara suryakanta susumna the erotic sentiment creation, world scriptual saying man with unshakable mental equilibrium state woman abode of nector white beautiful the jasper period when ambivalent elements work daughter aphorism sutA sUtra svabhAva suta sutra nature ones ownness svapana svapna dream nature svabhava svapana svapna svarupa svamin svasa svastha svastika lord svarUpa svAmina zvAsa svastha svAstika svasti svayaMbhU breath healthy an asupicious mark lifir a star self born, ingenerate svati svayambhu tamaprabhA tamaprabha tana tana one of the hells body austerity, penance tapa tapa 504 :: Silent Soill

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tathAkAra tatva darzana tathakara tattva darsana ture shape giver realisation of supreme truth tAmasatA tamasata tamasikata tAmasikatA obscurity viciousness, passion a violent dance tANDava tilaka tandava tilaka a sandal mark over tina tistha tina tiSTha tolA trasta the forehead a mrdanga sound stay a small weight miserable tola trasta udaya udaya rise thinking uha ullekhanA upacAra uha ullekhana upacara utterance upahAra upakAra upakaraNa upasarga upayoga upAdAna upAdeya upahara upakara upakarana upasarga upayoga upadana upadeya upasrama treatment, complimentarily a present benefaction appliance calamity, a prefix state of consciousness material cause fit to be had a spritual, religious place serpant upAzrama ura ura uraga uraga breast Silent Soil :: 505

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vaja vaibhava vaikharI vajra vaibhava vaikhari valaya valaya vandana vansa thunderbolt prosperity, affluence sound rising from mula cakra coming at throat is called vaikhari fold, circle obeisance, lineage, bamboo noble body beyond class structure caste, alphabet earth earth is one family vandana vaMza vara tana vargAtIta varNa vasudhA vasudhaiva kuTumbakam vara tana vargatita varna vasudha vasudhaiva kutumbkam vasundhara vatsalya earth affection vetana vasundharA vAtsalya vetana vibhAva vidhi vidyA vibhava vidhi . vidyAbala vidyAdhara vidya vidyabala vidyadhara pay deformity method knowledge, learning magic power pre historic persons with miraculous powers interferance, separation body, quarrel restless, distressed thought, alternative vighana vighana vigraha vikala vikalpa vighraha vikala vikalpa 506 :: Silent Soil

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vikriyA vipazyanA visarga vizvAsa viSadhara vRtti vyathAkAra vyaya yathAjAta yathAkAra yoga yojana yoni yukta vikriya vipasyana visarga visavasa visadhara vrtti vyathakara vyaya yathajata yathakara yoga yojana yoni yuktam Y extraordinary powers of creating bodies & things vipasyana a colon like sign (:) belief snake habit disease creator destruction, consumption naked fact reporter mental, bodily and vocal actions ;penance a distance of about 8 miles mode of existence combined, together Silent Soil :: 507

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a a r 18 x k k ca C T N+. t t t br p p y y or co. S A e e kh kh ch ch to ThU th th th r s S1 508 :: Silent Soil Diacritical Marks i ai g g Consonants j - ph b ph b D . d d Vowels I l no c o O h gh gh jh jh ro dh `r dh dh bhU bh to > u 3. " U au au G hivs.c n J N c. n n HE m m h :- (anusvAra) 7. zra s 113 U : (visarga) h

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bhagavAna RSabhadeva granthamAlA zrI digambara jaina atizaya kSetra mandira saMghIjI, sAMgAnera (jayapura) se prakAzita granthoM kA vivaraNa 1. pravacanasAra mahAkavi AcArya jJAnasAgarajI 2. samayasAra 3. jayodaya mahAkAvya (pUrvArdha evaM uttarAMza) mahAkavi AcArya jJAnasAgarajI 75/- 15. karttavyapatha pradarzana mahAkavi AcArya jJAnasAgarajI 4. vIrodaya mahAkAvya mahAkavi AcArya jJAnasAgarajI 5. sudarzanodaya mahAkAvya mahAkavi AcArya jJAnasAgarajI 10. tattvArthasUtra mahAzAstra 80/ 6. dayodaya (campU) mahAkavi AcArya jJAnasAgarajI 7. vivekodaya 11. muni manoraMjanAzIti 150 / 30/ mahAkavi AcArya jJAnasAgarajI 8. samudradatta caritra (bhAgyodaya) 30/mahAkavi AcArya jJAnasAgarajI 60/ 60/ 12. bhakti saMgraha 100/ 9. samyaktva sAra zataka mahAkavi AcArya jJAnasAgarajI 75/ 13. hita sampAdaka mahAkavi AcArya jJAnasAgarajI 30/ 14. mAnavadharma (hindI) mahAkavi AcArya jJAnasAgarajI 20/ mahAkavi AcArya jJAnasAgarajI 20/ 30/ mahAkavi AcArya jJAnasAgarajI 30/ mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 16. bhAgya parIkSA 30/ 17. RSabha caritra mahAkavi AcArya jJAnasAgarajI 25/ 18. guNa sundara vRttAnta 26/ mahAkavi AcArya jJAnasAgarajI 20/ mahAkavi AcArya jJAnasAgarajI 19. sarala jaina vivAha vidhi mahAkavi AcArya jJAnasAgarajI 20. pavitra mAnava jIvana mahAkavi AcArya jJAnasAgarajI 21. sAMcetta vivecana mahAkavi AcArya jJAnasAgarajI 22. sacitta vicAra mahAkavi AcArya jJAnasAgarajI 15/ 20/ 12/ 12/ 23. svAmI kundakunda aura sanAtana jaina dharma mahAkavi AcArya jJAnasAgarajI 24. itihAsa ke panne 20/ 15/ mahAkavi AcArya jJAnasAgarajI 25. zAMtinAtha pUjana vidhAna 207mahAkavi AcArya jJAnasAgarajI : 50/ ( anuvAdaka nihAlacanda jaina ) 26. mAnavadharma (aMgrejI) mahAkavi AcArya jJAnasAgarajI 27. sudarzanodaya (aMgrejI ) 100/mahAkavi AcArya jJAnasAgarajI ( balajItasiMha ) Silent Soil :: 509

Page #570
28. mahA. A. jJAnasAgarajI ke hindI 41. samyaktvAcaraNa sAhitya kI maulika vizeSatAe~ DaoN. ke. ela. jaina muni zrI sudhAsAgarajI 42. dRSTi meM sRSTi 29. mahAkavi AcArya jJAnasAgarajI muni zrI sudhAsAgarajI saMskRta sAhitya meM prakRti citraNa kI vizeSatAe~ 10/ DaoN. kiraNa TaNDana 30. mahAkavi A. jJAnasAgara ke kAvya 65/ eka adhyayana DaoN. kiraNa TaNDana 31. A. jJAnasAgara sAhitya meM paryAvaraNa eka dRSTi paM. nihAlacanda jaina 32. A. jJAnasAgara dvArA smRta sAhitya DaoN. rameza canda jaina 50/ 33. AcArya vidyAsAgara granthAvalI 34. vidyAdhara se vidyAsAgara I, II, III, IV 100/-, 85/A. vidyAsAgarajI DaoN. sureza 'sarala' 35. je guru caraNa jahA~ par3e elabama 36. AdhyAtmika panaghaTa muni zrI sudhAsAgarajI 37. nagnatva kyoM aura kaise ? 10/ muni zrI sudhAsAgarajI 38. muni kA mukharita mauna (kavitAe~) muni zrI sudhAsAgarajI 39. adyo sopAna 50/ muni zrI sudhAsAgarajI 40. jIvana eka cunautI muni zrI sudhAsAgarajI 510 Silent Soil :: 40/ 20/ 15/ 15/ 15/ 43. tIrthapravarttaka muni zrI sudhAsAgarajI 44. zruta dIpa muni zrI sudhAsAgarajI 45. jiyeM to kaise jiyeM ? muni zrI sudhAsAgarajI 46. citta camatkAra 48. muni zrI sudhAsAgarajI 47. saMskRti saMskAra muni zrI sudhAsAgarajI niyati kI sImA muni zrI sudhAsAgarajI 49. phUTI A~kha viveka kI muni zrI sudhAsAgarajI 50. nAva aura nAvika muni zrI sudhAsAgarajI 51. kar3avA-mIThA saca 53. sudhA sandohana muni zrI sudhAsAgarajI 10/ muni zrI sudhAsAgarajI 55. kuMda - kuMda vANI vizeSAMka 15/- |56. aMjanA pavanaMjaya nATakam 15/ muni zrI sudhAsAgarajI 15/- 57. AdibrahmA RSabhadeva anuvAda DaoN. ramezacaMda jaina 35/ 16/ 15/ 14/ 14/ 20/ munizrI sudhAsAgarajI 52. vAstukalA kA kIrtistambha 7/ munizrI sudhAsAgarajI 15/ 15/ 15/ 54. mu. zrI sudhAsAgarajI vyaktitva aura kRtitva 5/ 35/ 15/ 20/ 25/

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58. bauddha darzana kI zAstrIya samIkSA 30/- | 72. sarvArthasiddhi kA samIkSAtmaka adhyayana DaoN. ramezacaMda jaina | DaoN. sImA jaina 50/59. he jJAnadIpa Agama praNAma 10/- | 73. pAsaNAhacariu-eka samIkSAtmaka DaoN. ramezacaMda jaina adhyayana . 50/60. vAstusAra prasAda maMDana 125/- DaoN. surendrakumAra jaina 'bhAratI' 61. vAstusAra prakaraNa 125/- | 74. saMskRta sAhitya meM bIsavIM zatAbdI ke zrI parama jaina caMdADagaja Thakkara pherU jaina manISiyoM kA yogadAna 50/- . 62. sallekhanA darzana 20/- DaoN. narendrasiMha rAjapUta sampAdaka-DaoN. ramezacaMda jaina 175. cAritra cakravartI 80/ sallekhanA para vidyat saMgoSThI-lalitapura| paM. sumeracanda divAkara 63. vizva ke kIrtistambha 151/- 176. mokSamArga prakAzaka 65/ navagajaratha smArikA, lalitapura / paM. ToDaramalajI 64. kIrtistambha 185/-77. nIti vAkyamRta A. jJAnasAgara dvArA racita vIrodaya para somadeva dvitIya vidvat saMgoSThI, ajamera (rAja.) | 78. AhAradAna kaise 65. laghutrayI maMthana 90/- zrI dezarAja 'eDavokeTa' (A. jJAnasAgara dvArA cita 79. mA~ mujhe mata mAro 15/sudarzanodaya bhadrodaya/dayo daya para DaoN. sunIla jaina evaM trizalA jaina tRtIya vidvat saMgoSThI-byAvara) 80. jinapUjA 40/66. jayodaya mahAkAvya parizIlana 150/-| (A. jJAnasAgara racita jayodaya para . 81. mahAkavi A. vidyAsAgara kI sAhitya caturtha vidvata saMgoSThI-kizanagar3ha) sAdhanA evaM zodha saMdarzikA 15/67. mahAkavi A. jJAnasAgara adhyAtmaka muni zrI sudhAsAgarajI sandohana (A. jJAnasAgara sAhitya para | paMcama vidvat saMgoSThI, jayapura) 90/- | 182. A. jJAnasAgaravAGmaya meM naya nirUpaNa ___paM. zivacaraNa lAla jaina 35/68. jaina darzana meM ratnatraya kA svarUpa 20/DaoN. narendra kumAra jaina | 83. A. jJAnasAgara sAhitya meM citrAlaMkAra 69. jaina rAjanaitika cintanadhArA 20/- | | DaoN. rudradatta tripAThI 30/DaoN. vijayalakSmI jaina 84. A. vidyAsAgara kA vyaktitva evaM kAvyakalA 70. jayodaya mahAkAvya kA 50/samIkSAtmaka adhyayana 45/- DaoN. mAyA jaina DaoN. kailAzapati pANDeya 71. jayodaya mahAkAvya kA zailI / muni zrI sudhAsAgarajI vaijJAnika anuzIlana 35/-86. jindagI kA saca DaoN. ku. anurAdhA jaina muni zrI sudhAsAgarajI 85. mahAparva-rAja 20/ ___ 15/ Silent Soil :: 511

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87. paNamAmi caraNaM visuddhataraM | 104. patha oNpha DyUTI 35/88. sudhAsAgara hindI-iMgliza DikzanarI | 105. guNa sundara vratAnta meM Agama kathAyeM saMpAdaka-DaoN. ramezacanda 300/- zrImatI alkA mizrA 50/89. sAMkhya darzana kI zAstrIya samIkSA | 106. AcArya jinasena kRta harivaMza purANa DaoN. zaktibAlA kauzala 80/- parizIlana (koTA smArikA) 150/90. A. jJAnasAgara kI sAhitya sAdhanA | paM. surendra kumAra jaina evaM sAMgAnera jinabimba darzana 50/- | 107. vIrodaya mahAkAvya kI sUktiyoM kA 91. zodha saMdarzikA mahAkavi AcArya | samIkSAtmaka adhyayana 20/ jJAnasAgara ke vAGmaya samAhita | hemanta siMha rAvata zodha viSayaka zIrSaka 70/- | 108. AcArya jJAnasAgara dvArA viracita preraNA muni sudhAsAgarajI 'jayodaya' mahAkAvya 92. aba AI akla ThikAne 15/- 'camatkAratatva' ke pariprekSya meM muni zrI sudhAsAgarajI samIkSAtmaka adhyayana 50/93. RSabhadeva cAritra 40/- 109. AcArya jJAnasAgara ke hindI sAhitya AcArya jJAnasAgarajI kA samIkSAtmaka adhyayana 50/94. vrata vidhi vidhAna saMgraha 20/- DaoN. rAjula jaina 95. sAMgAnera vAle bAjA bhagavAna 5/- 110. jayodaya mahAkAvya kA dArzanika AdinAtha pUjana AratI cAlIsA evaM sAMskRtika adhyayana 50/96. bhadrodaya (aMgrejI) 50/- DaoN. rekhA rAnI 97. sAmAnya-jJAna-prathama 15/- | 111. parama sudhAsAgara kSu.gambhIrasAgarajI paM. lAlacanda jaina 'rAkeza' 98. pArzvanAtha caritra ___50/- | 112. muni sudhAsAgara : vyaktitva aura jaya kumAra jaina sRjana ___ 60/99. jJAna kA sAgara DaoN. dIpaka kumAra jaina sureza sarala | 113. yAgamaNDala paMcakalyANaka pUjana 25/100. samAgama 15/ saMkalanakartA : bra. surendra kumAra 101. sudhA kA sAra jaina 'sarasa' sureza sarala | 114. jaina darzana meM anekAntavAda : 102. vasudhA para vidyA sAgara 15/- | eka parizIlana 100/103. AcArya vidyAsAgara granthAvalI DaoN. azoka kumAra jaina parizIlana 150/- 115. Silent Soil 150/sIkara smArikA ramezacaMda mUka mATI 60/ Silent Soil :: 512

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13 he Errata Page Line Word/Words Correct Form Six 9 hybroid hybrid Nine says...bravo remains...unblinking Nine 13 Jaipur... Jaipur and Shri Remash Chandra Manya (Kalptaru Multipliers Pvt. Ltd., Bhopal) Ex. Dy. Secretary Law, M.P. Nine they 78 17 (red powdor) for the face. (vermilion) 96 28 Jvara (great millet) 1838 neither nether 226 24 biie bile 231 thy thine 249 of seem seem 278 smoldering smouldering 295 12 svapana svapna 322 12 become becomes 326 28 akhata aksata 331 3 never say never says never say never says 335 bunches, of fruets, bunches of fruits, 350 purus purusa 399 S, Sa, Sa Sa, Sa, Sa 400 pa r pa 415 5 440 cross sword with the iron begins spread has the...itself are prana cross sword against the iron begin spreads has the...itself too? is prana 471 472 2

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484 494 495 496 Page Line 498 17 499 500 500 502 503 504 27 1 3 5 15 505 2352 3 12 13 25287 ~ ~ ~ ~ 2 2~ + 2 20 26 1 2 3 12 18 22 23 3 4 22 23 24 the, necklace kamalani Kamalani kamaniyata a king of flower Word/Words nali padam papada piaty pramana pramatri pramiti sanjiavni sadi sona srjanasila sramana srangara srasti sruti suta svAmina Falita svayambhu tamasata tamasikata upasrama serpant breast the necklace, defeat . kamalanI Kamalani kamaniyata a kind of flower Correct Form nali padma papada piety pramana pramatr pramiti samjivani sadi sona srjanasila sramana srangara srasti sruti suta svAmin Fanfa svayambhu tamasata tamasikata upasrama breast serpant

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Acharya Vidyasagar Childhood name: Vidyadhar Birth 10th October, 1946, Village Chikkodi, Belgaon district, Karnatak Mother: Shrimati Shrimatiji Astage Father Shri Mallappa Parasappaji Astage, Village Sadalga, Belgaon, Karnataka Education High School in Kannad and Marathi Initiation as Muni: 30th June, 1968, Ajmer (Rajasthan) Acharyahood: 22nd November, 1972, Nasirabad (Ajmer, Rajasthan) Initiation and Education Guru : Jainacharya Shri Gyansagarji Maharaj Constant writing alongwith study, thinking-pondering and penance. Chief works published up till now in Hindi, Sanskrit and English 'Narmda Ka Narma Kankara', 'Dubo Mata Lagao Dubki', 'Tota Kyon Rota', 'Chetana Ke Gaharava Me', 'Muka Mati', 'Panch Shati', 'My Self' etc., poetical works. 'Guru Vani', Pravacana Parijata', 'Pravacana Prameya' etc., discourse collections, 'Niyamsara', 'Asta Pahuda', 'Atmanusasana', 'Samayasara', 'Pravacansara' and 'Jain Gita' (Samana Suttam), etc., two dozen poetical translations in Hindi. Creation of many satakas (hundred verses) in Sanskrit and Hindi. National fame in traditional saint poetry. Presently engaged in public welfare by short and beneficial speech-nectar moving to villages, cities, places of pilgrimage and constantly climbing higher stages of sadhana.

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Bhagwan Rishabhdev Granthmala Shri Digamber Jain Atishay Kshetra, Mandir Sanghiji Sanganer, Jaipur (Raj.) Tel. : 0141 2730 390 * Fax : 0141 2731 952