Mahatma Gandhi And Kavi Rajchandraji Question And Answered

SR No.: 007766
Original Sutra Author: N/A
Author: Goverdhandas Bramhachari
Publisher: Shrimad Rajchandra Gyan Pracharak Trust
Total Pages: 24
Language: English
Classification: Book_English
File Size: 11 MB

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2. The answer to your second part of question is very easy and you already know, that Moksa means the spiritual state of freedom from all kinds of attachment, aversion and ignorance etc. So by whosesoever teachings this pure state of freedom be attainable, his worship of course is most fruitful, because by devotion for him. the devotee will necessarily contemplate upon the glorious and blissful state of the adored, will acquire faith in the similar ultimate state of himself and by practice will mould himself in the same set of life as that of the worshipful. Thus it will be possible for the devotee to attain Moksa as a result of his devotion to the worshipful. Except this no other forms of worship are advisable for the attainment of Moksa, Other forms may prove helpful to attract him to the true path, but it is not a certainly.
25 Q-Who are Brahma, Vishnu and Mahes'a ? A. It is possible that this terms might be representatives of the three fundamental functions of the universe, viz. creation (Brahma) disruption (Mahes'a) and maintenance (Vishnu): If so their personification as deities is well and good; or they might be allegorical names of some other trinity of aspects. [ such as the three aspect of the primeval Lord Vrasabha: first as Vishnu-the great ruler who laid down foundation of state and society, secondly as Mahes'a, the Mahayogi who destroyed the worlds of birth, death and old age; thirdly as Brahma, the omniscient sage, who gave the knowledge of great truths of the eternal drama of life. Taken in this way the idea becomes intelligible, but] the accounts as given in the Puranas do not at all appeal to me. My interpretation finds support from this fact also
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that there are many great truths which have been described in Puranas in allegorial forms for teaching by lessons. We should also try to derive benefit from the lessons of this allegory without entering into controverial matters about Brahma etc To me this allegorical interpretation looks very nice.
26. THE PROBLEM OF AHINSA
Q-If a snake comes to bite us, what should we do? Should we remain calm and silent and allow it to bite, or kill it outright to save ourselves?
A-If I reply this question in the affirmative and say, let the snake bite, it would, ofcourse, become a great problem; but anyhow for those, who have realised the truth that body is a transient thing, it would not be at all reasonable to kill a creature which is attached to body. So my reply to this question is that those who are anxious for their spiritual good, should, when confronted with such situation offer their body to snake rather than take out its life. You may well ask, "well, what about those who care a little for spiritual good?" For such people my simple reply is that "let them wander in wretched forms like hell etc. How can one like myself advise them to kill a snake? It is the nonAryan attitude of mind which teaches the killing of serpents or other creatures. We should ever aspire to be free from such attitude even in dream. Such are my answers to your questions in short and here I close my letter. In the end I will advise you to closely study the book entitled "Shatdarshan Samuchchaya" and ponder over these answers a bit seriously. In case you need any thing further by letter, you may please just write