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"That book was composed by Poojyapädswämi and is capable to lead to the quietude. It would be vitally significant to those, who aspire to advance spiritually. Its 17th stanza is very significant. If one sincerely resorts to it for one month, he can realize the soul. The author has reached the climax by 50" stanza. It is a short composition, but many scriptures can be composed thereon.
"Samadhishatak is like a law-book, which can solve many problems arising at internal level. One can refer to it any time when the necessity arises. While being a short text, quite a few books can be based on it. One can realize its significance to the extent of his own worthiness. It can, however, be said that when one comes across something in a text that corroborates his experience, he gets a strong support; he feels pleased and gets the incentive to go ahead." In Ätmasiddhishästra it is said:
Ek Hoy Tran Kalaman, Paramarathano Panth; Prere Te Paramarthane Te Vyavahär Samant.
(There is only one path of quietude for all the time; the practice that leads to the bliss is worth adopting.)
Brahmachäriji's depth in scriptural realm can be seen from the fact that after straining their contents he has presented their essence in a way that can be put into practice. That is the proof of his live spiritualism. Prajnävbodh and commentaries of Samädhishatak as well as of Atmasiddhishästra provide the evidence thereof. The secret of his expertise in scriptural realm lay in his truthful, unobstructed and pure perception. Remaining true to the Self gave sharpness to that perception. The truthfulness was evident in all his works, whether they related to writing of letters, composing of texts, preparing commentaries or mere instructions. While writing the life of Shrimad Rajchandra he has stated in 'Blissful Words':
"I am undertaking this work of narrating the life of the great man with the wholesome intention of being helpful to those, who intend to look at the glory of Shrimad Rajchandra and also of turning my tendency towards his esteemed words and ascetic life. I have held this pen after being convinced of the wholesome and all-round beneficial nature of the work."
His words came out of his approach to life. That could have been noticed from the letter to his brother given in chapter 3. He was not a professional writer; his approach in writing was spiritual. This can be easily made out from Prajnävbodh. A liberation-seeker had once brought to him the manuscript of Prajnävbodh prepared by himself and said, 'Since no one has so far written Prajnavbodh, I have prepared it as per my ability, please see if there need to be any corrections or additions.' Brahmachäriji went through it and said with the sense of intimacy, "This needs to be done by the self-experienced; one can surely write for study's sake, but to write on the pattern specified by the Graceful Lord requires Self-experience."
Equally unique was his endeavor resulting from his spiritual perception. He always remained vigil and left no stone unturned in overcoming character-related delusion. For that purpose he never cared for the body. When he went to Idar, Mt. Abu or Girnär on pilgrimage, he used to spend the nights in terrific wilderness among caves and hills. He used to stand in Käusagga at steep places. If he happened to doze or developed numbness, he could fall deep in the creek below. During his stay at Simardä he passed night after night undertaking Käusagga at risky places. If someone pointed out towards the necessity for sleep or rest, he would say that sleep needs to be overcome, not to be resorted to.
His capacity of bearing pain was noticed when his thumb was ruptured at Baroda while traveling from Bombay. He had lost one eye, but the people came to know of it six months after the loss. Similarly they came to know of the acute pain at his waist and foot a year and a half later. The fact of his neurotic system having been affected by being slapped at his temples by an evil spirit came to be known after his death.
The unending vigor operating behind his endeavor resulted from his unique devotion to Guru. He used to say that knowledge is unending, no one can fathom it. It lies in soul, lies within the enlightened and cannot be gained from without. It is manifested in proportion to the internal purity; and devotion is the easiest and the safest way for attaining purity. If one dedicates himself to the enlightened, if he gives up worldly identification and stays in contact with the enlightened, he can gain the knowledge of the latter. One should therefore make up his mind not to aspire for anything different from what the Graceful Lord has suggested. He used to say that whatever else one wanted to read should be for understanding the words of Graceful
