YOGA PRACTICE
The union of the individual Self with the supreme Self is termed Yoga. The intimate identity firmly established between the individual Mind and Cosmic Mind is also given the name yoga in modern scientific parlance. Any one spiritual practice pertaining to any of the three paths, namely, action (karma), devotion (bhakti) and knowledge (jnanam), prudently chosen and diligently followed has to necessarily lead to Yoga. It is only then that practice will become fruitful. Concentration, which is one of the essences in these matters, is without the steadiness of mind. Again, mind and breath are interlinked. Breath by nature is controlled through regular practice of breath control exercises. A balanced mind is called “Chitha”. All exercises performed with a view to curbing the mind come under “Saadhana” (practice of Yoga). In Yoga there is little scope for idol-worship, because it is all meditation or worship of the Formless.
It is common thinking of course a fallacy that God exists some where in Vaikuntam, Kailash or some other far off holy places. So we are unceasingly on the look out for Him in temples, churches, mosques or other places of worship and centers of pilgrimage. But that is only a misplaced conception. Hardly do we realize that He is within ourselves and we can locate Him here itself instead of making vain attempts to find Him somewhere outside. So near, yet so far! An enigma indeed! And a paradox too! We go about beating about the bush without taking care to see God ever present as Light of Consciousness within our body focussed at the midpoint between our eyebrows. No wonder our efforts have turned out to be an exercise in futility. Our ancient Rishis have enlightened us on how to realize the universal Self within us. They have shown us the path in a clear-cut and unambiguous manner. But through the passage of time and by negligence it sank into oblivion and by and large, was lost sight of with our interest increasingly turning toward idol-worship and the rituals related to it, all with the sole object of gaining more and more worldly comforts and pleasures.
Seekers after liberation have been classified into three categories in Maha Nirvana Tantra. The one belonging to the highest order is he who dwells in the realm of God-consciousness enjoying the Bliss-eternal, unmindful of the world of beings around. Next in the gradation comes the one who has chosen the path of deep meditation. To the third category belongs to one who has opted for outer forms of worship, like japa, that is mentally chanting the names of God of his linking and reciting verses and singing songs in His praise in tune with his own tastes and abilities. Let it be a word, a verse or a song. It must come from the bottom of the heart, not from the lip. Idol worship, pilgrimages and the like are given the last place in this connection like the lowest rung of the ladder. Notwithstanding the apparently negligible place assigned to idol-worship, one cannot rush to the conclusion that it is worth for nothing. That images are any day indispensable aid to worship is undisputed. In fact no Rishi had ever condemned it or discouraged any one adopting it. On the other hand Rishies themselves, as path setters, scrupulously performed all rituals for the benefit of the mankind. Thus idol-worship has acquired a significant place, a distinct one at that, in its own right. It has come to stay and it will stay under any cost. With all that idol-worship is not an end in itself. It is a stepping stone to something higher and real. Idol-worship gradually promotes devotion to and unstinted faith in God, an essential component of an aspirant. That is one compelling reason for insisting on idol-worship in the initial stages. It has been prescribed as a core subject for being diligently practiced by beginners. No aspirant can, therefore afford to skip it. In this context we cannot but look into another aspect, which merits special consideration. When an aspirant becomes deeply immersed in idol-worship, religiously observing the austerities and discipline of an ascetic, his spiritual power slowly blossoms when time ripens and reveals positive signs of development with the result that he inadvertently gets habituated to inward looking, the outer modes of worship being on the wane. In short, idol-worship helps the seeker turn his mind inward at the appropriate time. For this metamorphosis to occur it may take just a few days or even some generations (births) in some cases, depending on the mental preparedness of the seeker and the severity of his Sadhana. When once the entire attention of the aspirant is drawn to the self within, the external modes of worship which become redundant may be given up with ease. The world of plurality we witness around us is but the manifestation of the Universal Self, the Brahman. The several idols, which we worship, are but the replicas, the endless forms of the Infinite Self, the Brahman, the creator of the Cosmos. Our age-old (Sanathana) the Brahman, the creator of the cosmos. Our age (Sanathana) Rishies, through severe austerities and intense deep meditation (Tapas) and often through intuition, perceived the Supernatural Power, the formless God, in several forms and revealed them for our benefit. They then got that Supernatural Power firmly established in those images or Idols installed in temples, and ordained the people to gain access to Divine Power by offering worship to these idols. Beware that under no circumstances should idol-worship degenerate to idolatry. Common has little knowledge of the Self within and seldom finds time to think of it. His mind is too engrossed in material desires and things of the world to think of anything nobler and real. If, at any point of time, by chance, any thought forcibly driven away by a powerful gust of wind, giving place to routine thoughts of matter and money. It is not for him either to look inward or to find God within. For him the realization that the self within is the self everywhere is out of bounds. Hence the need for temples and idol worship. It may be emphasized again with note of caution that for an aspirant whose intellect has become attuned to spiritual values, idol-worship, pilgrimage, dip in holy waters, vows etc, which come under external forms of worship are of little consequence as they have little to do with the Self. Finally it is only the cultivation of the Self that can put him on the spiritual path and help him attain Self-Realization. But one thing, the outer modes of worship when performed whole-heartedly without selfish motive will bring about purification of the heart, which is prerequisite for any spiritual practice.
Even in educational institutions we see how the child starting with the alphabet goes class by class as he gets promotion until he reaches his goal. So is the case with the aspirant in the spiritual field. Ever trainee has to strictly follow a set procedure, a well-defined course. Our rishies were well aware that our people are by nature more prone to things secular than spiritual. That is exactly why so much stress was laid on Aagama Sastras and working in temples. In a world, where people are influenced by materialistic thoughts, thoughts of power and self, wealth and luxuries, anything relating to spirit or Self may sound strange and irrelevant. The aim of an average individual living in such an age is to exploit religion and God for self-aggrandizement, to amass wealth, to become rich overnight and richer thereafter. By serving Mammon he thinks he is serving God. In the process he suffers from delusion that he is going closer and closer to God while the truth is he is receding farther and farther from him. To cater to the needs of a vast majority of the present day people who are in a way fighting a losing battle with their lower selves, whose sole concern is fulfillment of earthly desires and enjoyment of worldly pleasures, our Rishies attached great importance to outward modes of worship and the huge paraphernalia accompanying them. Constant outward modes of worship help the devotee cultivate human values, develop spiritual outlook and practice mediating on the self. Having thus become pure all through completely filling his heart with universal love and humanism he grows into an well-integrated personality establishing union between thought, word and deed. Through meditation he knows himself, then realizes the highest truth that in the entire creation there is nothing which is not He, that He is the Self, the consciousness and not the gross body and that only his aim in life is to become one with that Universal Self. Lord Krishna, in his Divine message vividly spelt out how a human being could attain divinity by leading a divine life ensuring purity of body, mind and intellect (Trikarna Sudhi). In the same way Viswamji, through his own experiences has practically and convincingly shown how an aspirant after gaining control over the senses, getting rid of selfishness, cultivating continence, sitting in deep meditation, and mastering the cosmic electro-magnetic current with prowess, can emerge as Viswa Yogi, Dattatreya swarupam. Here is a verse composed by Viswamji as a boy. Apparently it is small and simple. But it enables the reader to gain an insight into how, in spite of the hardships he had to face at every step, the challenges he had to meet, the heckling, the ridicules and insults he had to bear, the stresses and strains he had to undergo, the encounters he had to overcome, Viswamji, with self-confidence and sustained effort, daringly continued wit his Saadhana.
“ I shall never forget my goal, my destination, I shall never march in a sleepy mood
Every stride I make must take me nearer you
Everyword I utter must be your word only
My thought, my breath and my everything are you only.
Cyclones without number may surround me
Worries may agitate my mind
Many may scoff at me
My journey can never stop
My journey will never stop.
My body may become a wreck-
My purse a speck
My courage will neither melt nor dent
All the worlds may rise against me
I shall not fear
I shall never falter out of fear
Having come from you I must join you only
Having joined you I shall dissolve in you
And then merge in you
It should be a feast to the eye
For me it will be dream come true.”
An aspirant can progress only when he possesses the mental poise, unflinching faith in his Saadhana and steadfastness. He must have a bright image of the goal of which he must be ever conscious. In order to reach the goal he must react with equal ease, in an attitude of indifference, to pairs of opposite like insult and praise, or pain and pleasure like a man of steady mind (Sthitha Prajna). The same has been proved to the hilt by Viswamji with his own experiences as an abject lesson. How after getting initiation from Dattatreya Maharaj in Jadcharla. Viswamji had gone through vigorous and severe austerities and spiritual practices (Saadhana and Sodhana) before he became a Yogi can be understood from this chapter.
The Yoga Saadhana of Viswamji appears to have progressed in three stages. We draw that conclusion once we follow it closely. The period prior to initiation by Dattatreya Maharaj at Jadcherla may be considered first stage. In other words \, that is the Pre-Saadhana period of six years from 1961-67 when Viswamji joined BA but not yet gained initiation from Dattatreya Maharaj. The second stage comprises the period of seven years 1967-74 that is in-between the two visits of Dattatreya Maharaj to Jadcherla. This may be considered as Saadhana stage. The period of fourteen years for 1974-88, that is from the second visit of the Guru and his initiation of Datta Mala Mantra, to Viswamji’s settling in Krishna Nagar, Guntur in Sri Akula Koteswar Rao’s house naming it “Viswa Mandiram” may be termed third stage. This is the crucial stage, the realization stage (Sidha Dasa). His adoption of Viswa Mandiram as his abode syncronises with the starting of his life’s mission as Viswa Yogi for the fulfillment of the purpose for which he has come on this earth. It is here the crystallization of his ideas and views into definite plan has taken place. They have taken a definite shape and form. It maybe called the awakening stage (Prabodha Dasa).
A glance at the sayings and compositions entered by Viswamji in his diary while doing BA will make clear to us how from his student days itself Viswamji has been almost mad after God realization. There is absolute need for a seeker longing to gain access to Godliness and enjoyment of bliss eternal to reform himself at the foremost. For realization of Self it is essential that the seeker imbibes, and develops benevolent (Stava) qualities like sterling character, celibacy (brahmacharya) selflessness, desirelessness, egolessness, and compassion and kindness to beings. In as much as dirty cloth cannot take in the color we apply to it or an unclean mirror cannot reflect the image clearly, so too, for God present in the cavity of the heart to be clearly visible. One’s heart should be pure. Also one should imbibe human values to the fullest extent and ensure unity between thought, word and deed (Trikarana Sudhi). Man only becomes God only when he fills his heart with the milk of human kindness simultaneously maintaining the purity and sanctity of the physical body. Just packing his brain with book-knowledge without reference to practice, devoid of single-minded concentration, and mechanically doing japam crores of times, offering innumerable type of worship, going around the earth on pilgrimage several times cannot help him achieve self realization. At best he may gain punyam. Study of the biography of any yogi, or realized soul, will reveal the same truth to us.
Growth of desires and attachment will make detachment difficult later. It is unwise to dwell in the dreamland of imagination and desires. Can all that we wish ever happen? Or will all our desires be fulfilled?
Life is not bed of roses, except for a fortunate few. Deeds, not words! It is wisely said that “It is more easily said than done”. There are friends and friends, but faithful friend is hard to find.
Too much of lenience will do more harm than good. Either to take lenience or to give lenience is neither agreeable nor desirable. Indiscriminate behavior will land one in trouble making him a laughing stock.
We should not risk our self-respect by packing our nose in matters, which are not our concern. Where we have no voice, silence shall be a last resort. Namely we come across a happening which we never imagined or anticipated even in a dream we get upset and feel stupefied and depressed. That is a weakness to be shed without reservations or inhibitions. Too much of faith or over confidence is dangerous.
One peculiarity with the world is that it will readily lend its ear and tend to believe, but will seldom care to enquire and see. Sox it is said that the world is blind. World has only ears but no eyes.
Anything we cherish, pine for, or fervently desire to possess will recede further the more we crave for it. Beware, all that is sweet need not be nectar.
An unwise word uttered impetuously will cause ripples in an otherwise calm and placid mind and destroy its serenity. Just one indiscriminate word is enough to cut at the very root of the career of an individual.
The above mentioned sayings recorded by Viswamji in his diary can be regarded as replicas of his bitter experiences in life. From Viswamji’s notings in his diary we can understand how it is an ordeal to lead an honest life in the present day which is dominated by vices like selfishness, ego-centerdness, vanity, pride, hatred and deceit. Viswamji’s sayings based on his own experiences as an aspirant, will provide guidelines as also inspiration to any seeker who is steadfast in his Saadhana and who is determined to reach the goal at any cost with undaunted courage, unflinching faith in his own convictions and amazing self-confidence surviving the many insults, occasional setbacks, stiff opposition, heart wringling situations like Viswamji. It may be borne in mind that the seeker is searching to discover his own essential identity with the Self. Sree Viswamji’s case. How groping in the dark with none to guide, to instill confidence, to sympathize, to pat on the back, to give succor, to extend a heeling hand when being washed away in the swift current of time, Viswamji struggled to find his feet and recover from frequent falls, the only silver lining in the pitch dark cloud being his sense of awareness of his goal and direction of his journey towards the same. In the initial stages the contemplative mind of the seeker instead of being calm and steady is confusion worse confounded with currents and cross-currents swaying it and pulling it in diverse ways creating in-between, a feeling of desperateness and helplessness. This is all in the game of Saadhaka. He considers the world as the field of his play, and the body his kit with which he contacts the areas of his experiences around him.
“Why should I live? Why should I exist?
In the world of envy and jealousy
In the world of hatred and devil
For whom? For what?”
Thus interrogating himself, feeding dispirited and losing hope off and on, but regaining confidence on seeing the light at the end of the tunnel and marching ahead with renewed strength and vigor, Viswamji has resumed the Herculean task of Saadhana non-stop.
Such musings in an optimize note of Viswamji helped him recuperate confidence and faith whenever they tended to slip leaving him in the lurch. In the composition mentioned supra the word ‘thee’ though normally means God, needs to be understand in the present context as the society which all the time has been teasing him and trying to make fun of him. In spite of his receiving hatred, heckling and pinpricks from the apparently in human pig-headed, and stonehearted society he never wanted to pay it in the same coin. Nor did he ever submit himself to its dictates. On other hand he took it on himself to reform it through sympathy, kindness, compassion and love but never in the least through vengeance or hatred. This is the philosophy of Viswamji that we see reflected in his above writings. To repay hatred with love and cruelty with the kindness and pity, the sinner like Jesus Christ filling one’s heart with nothing but love and compassion is the sign of humanism of the highest order that Viswamji possessed. This is what is meant by Godlike endowment (Daiva sampada). Realization or reprisal is a word that is conspicuous by its absence in the mental horizon of Viswamji.
“O!Man! why wrong? why feel unhappy?
Come on! Come on! Know the truth of love
Be happy and lead the life
Be polite and do the duty
Why make the mind confused?
Why make thy heart impure?
Care’nt painful word and care’nt objections.
You make heaven on the earth
Why make a hell on the earth?
Can’t you know the power of thy mind’s will?
It can turn hell or heaven or heaven or hell
If can make the earth and sky unite
Try to know that power to gain.”
Then his compositions in telugu are innumerable. They are just mirror his ideals and feelings and experiences. Viswamji asserts that no one should fall a helpless victim to the sufferings, challenges, disappointments, betrayals, treacheries and calamities in life. They need to be overcome with determination and courage. He further says “never lose heart”. Never allow time to slip. Instead, take it by the forelock. One should live for others. All should stand united for the sake of one. Mutually joys and sorrows we should get on as a team. Only then we deserve to be called human beings. Heart sans humanism is sterile. In that, no Saadhana can ever germinate, root take, let alone progress.
Live while laughing
Let others laugh
Fill your heart with joy
And reach it out to others
Troubles may crowd around you
Failures may haunt you.
Wish well for all
Earn their good will
Waste no time
In worthless talks
With worries and anxieties
Do not burden your heart
Don’t build castles in the air
And wander in dreamland
Beware of drowning
In whirlpools of envy and jealousy
Skies may fall but never lose heart
But never lose heart
Gold may be within reach glittering and glaring
But never succumb to the greed to own it
Your goal should never go out of sight
Even in dream (sleep)
Serve every second
The God in Man
Do not allow
To be ever burdened with sorrows
Do not entertain ambitions endless
Do not be greedy
Live not just for your sake
But for sake of others
Sail or sink with others
That should be motto.
The above writings of Viswamji are an indication of his spiritual bent of mind animated by a feeling of oneness and optimistic view of life even in student days. That is what Viswamji really is, optimism personified. In this context it may be conceded that the prevailing environment at that time turned conducive to his efforts, cooperation, appreciation and adoration were readily forthcoming in a large measure from friends. Philosophers, spiritualists and devotees, in short, from all quarters for his experiments in Saadhana. That encouraged him to march ahead with a vivid vision, immense mental strength, self-confidence and redoubled energy.
Is there God?
Where is He sitting?
In which corner is he hiding?
Why does he maintain mute silence?
We search for Him but in vain
Again we call in vain for Him
Being unable to end vice
Does he sit helpless with folded hands.
Those doubts expressed by Viswamji in the very existence of God make one recall. The wailing’s of Gajendra in the famous epic, Maha Bhagavatam. Viswamji never wavered. He stood his ground like a rock against all odds. For him his difficulties are his salvation.
On realization of the truth Viswamji became so over whelmed by a sense of fulfillment and bliss immeasurable that he went into rhapsodies dancing with joy and wonder. See his outburst
“God is
But man is not able to see
Where is the place without God?
He is omnipresent
He is filled the Cosmos by his presence
Bus not seen by men under delusion”
That is his clarion call to the world at large. With a heart, pure, pious and deserving in all respects to be the recipient of the benign blessings of His benevolent Guru Datta Prabhu, Viswamji was eagerly looking forward to having his Darshan in a short time from then. Surrender to Guru in a spirit of self-effacement will never go unrewarded. Viswamji’s case is an instance in point. His sole mission in life was to establish universal peace, universal brotherhood, and universal happiness. He dedicated his everything for that superb cause. For that purpose his Guru’s blessings were absolutely needed. Viswamji devoutly addressed his Guru and poured out his heart in angus. Prayers offered by a seeker after truth who is humbler than dust can never go unheard. Viswamji cannot be exception. With the intention of blessing Viswamji’s mighty task with the power, energy and strength that is badly required Lord Dattatreya Himself Jadcharla in the guise of Guru Deva Dattatreya Wadekar and left the place only after fulfilling his mission.
After Maharaj’s first visit to Jadcharla Viswamji used to go Datta Mandiram daily and spend much of his time there in meditation. Thus he came close contact with the priest, Ambadoss, calling Viswam! Viswam, he never used to leave Viswamji. On observing Viswamji’s movements, his constantly visiting Dattamandiram and sitting there for hours together, his elder brother got worried fearing that he might turn to be good for nothing fellow and in all likely hood might join tribe of sanyasis. To avoid such a pitfall, his brother thought the only course open to him was to put Viswamji to some avocation. That is how Viswamji finally found his way to B.Ed college in Guntur. In Guntur he put up at his elder sister, Smt. Sitharamma Guru’s house in Ananda Tirtha Agraharam till the completion of the course. During that period he used to get up from bed early in the morning and finish his oblations including meditation before 8 ‘0’ clock. During meditation he used to full into a trance forget himself thoroughly, not being conscious even the ants crawling or the flies resting on his body. For thirty or forty five minutes he used to sit still in meditation in the same posture with no movement whatsoever. His posture (Aasanam) used to be in a unique way, sitting erect resting on folded legs with ankle joints joining in the rear. On completing the B.Ed course Viswamji joined Sayamma High school in Kothapet as a teacher. Within one year after that the school was taken over by Guntur municipality and Viswamji got a transfer to another Municipal High school, Sri Jalagam Rama Rao Memorial High school, where taught English and mathematics to the appreciation of all concerned and in no time became very popular and earned a good name as a teacher.
Having been attached by the invaluable contribution of Bhagawan Sri Satya Sai Baba to the promotion and propagation of Sanathana Dharma and human values, Viswamji soon came under Baba’s influence and regarded him as incarnation of his Guru, Lord Dattatreya Himself. His one activity at that time was organizing group singing of devotional songs (Bhajana) in Sri Mettigunta Seetharamiah’s house where Viswamji was residing as a tenant. For that he used to decorate the house daily with green festoons. He used to actively participate in the Bhajana by singing hymns composed by himself. His voice was so melodious that everyone present was captivated by his singing. Imaging Baba as Lord Dattatreya Viswamji composed this song:
I believe in you only Dattatreya
Save me Dattatreya
Ever keeping you in mind
I shall worship Dattatreya
My heart is your seat
With my tears as sacred water I shall wash your hands and feet.
My everything is there as your offering
Consuming of my desires to fire is burning of camphor for you
Oh God who is Yogi incarnate
Who has come to save us
Thou, an ascetic incarnate (Avadhuta)
Who has come to uplift Sanathana Dharma
The finale of the Bhajana programme is distribution of sacred ash (Vibhuti) by Viswamji repeating the words “Paraman Pavitram Baaba Vibudhum” thrice and reciting in a loud voice Sri Velluri Sivaram Sastry’s verse composed long back.
Is there a God who responds to your call?
In case such a doubt arises
Better you call and see
But your call must emerge from the
deeper most recesses of your heart
Viswamji used to have unflinching faith in his Saadhana. He is an embodiment of virtues like respect for devotion to the teacher (Guru). Selfless conduct, desireless action, keen interest in serving the humanity, kindness to living beings and pity for the poor and needy. By habit he was soft spoken. Saying a thing in pleasing words, with an endearing smile without hurting the feelings of others in the least has been his nature from his very childhood. No wonder he endeared himself to everyone. If anybody’s words are not his liking or taste and tendered to hurt his sentiments his only reaction used to be his silence. And that silence was more eloquent than words. Even when other man’s speech was unpalatable and crossed the limits Viswamji never used to utter a word in retort. He ever kept cool and never allowed his tongue to slip. It was never his habit to say anything bad about anybody even behind his back. His philosophy is that if we repay the evil of others with evil the Karma they are destined to suffer from will recoil on us so much so we will become the sufferers instead. He used to have wide circle of friends always. His life long principle which he swerved is to give and not receive. He never demanded repayment of the amounts loaned to others. He just left it to their good sense. Some promptly repaid while others never. He received everyone who approached him for money or food with open hands and sent him back fully contented. He has a soft corner for downtrodden. He is a humanist to the core. Humanism humanitarianism formed the corner stone of the edifice of his spiritual personality. One winter night Viswamji was going back home from his prayer room in Railpet riding his cycle. The pitiable sight he came across on the say moved his heart. Where he alighted from his cycle what he met was the miserable plight of a sparsely clad beggar, shivering like a leaf being left to the mercies of the biting cold weather. Viswamji’s heart bled for the poor beggar in distress. Tears filled his (Viswamji’s) eyes. The humanism in him abruptly came to the fore. He spontaneously approached the beggar, took off the shirt and banyan he was wearing and put them around the shivering mans body and patted his back. The beggar’s eyes glowed and he felt as though he got his life back. With a feeling of gratitude he looked at Viswamji standing before him like a God and blessed him health and longevity. After satisfying himself that he had done his duty to the unfortunate man Viswamji left the place. But what had happened later at the doorsteps of his house was unexpectedly bitter. His mother who came out to accost him got a shock o her life on seeing her son without a shirt on. To her question inquiring about the incident, Viswamji’s only answer was stoic silence. But his students who were eyewitnesses to the incident revealed it to his mother at leisure.
Viswamji is very pragmatic in his approach to any issue. It is his conviction that preaching devoid of practice is just neither here nor there. Example is better than precept “is his principle”. To appease the negative forces and preempt their evil designs he used to break coconuts and burn camphor very liberally. He used to get Ekadasa Rudrabhisekham performed regularly by a knowledgeable pundit who is an adept in the filed on the occasion of every (monthly) Mahasivarthri and every day of religious significance. He used to spend his earnings so liberally on flowers, coconuts, camphor etc, required to perform them that he was misunderstood to be a spendthrift with no sense of value of money. His mother and uncle felt worried that Viswamji was wasting money like fuel with no thought of “tomorrow”. But Viswamji himself neither cared nor changed.
One evening in his rented house while Viswamji was busy getting ready for the usual Bhajan after decorating the pictures with flowers and flower garlands, Smt. Dhanalakshmamma, wife of landlord, Sri Mattegunta Seetharamiah casually walked out, when to her shock she saw a snake crawling fast towards Viswamji’s room. She got terrified and loudly cried “Viswam! Snake! Snake!. Hearing that, Viswamji’s mother, Smt Varalakshmamma garu rushed out to see what was happening. She knew that Viswamji would not harm even an insect, let alone killing it. So she shouted for somebody else to kill the snake. In the meanwhile Viswamji himself came out and just stood there least concerned. On seeing his stern looks, snake stayed where it was, spread its wood and after dancing for a minute or two went back the way it came to the surprise of one and all. Snakes often visit divine persons. During Sri Vasudevananda Sarawasti Maharaj’s meditation while at Karumgadda, during his stay at Datta Mandiram in Mangan, and again in Garudeswar, snakes regularly visited him to have his Darshan. It is in light that the particular snake episode on hand has to be viewed lest we should miss the importance of it s message.
In 1972 Viswamji got a new house built to live in and while entering the same he took meticulous acre to see that all the rituals, not excepting floral offerings to idols and Ekadasa Rudrabhisekham, relevant to the occasion were religiously performed by vedic pundits regularly in order to drive away negative forces from the premises on one hand and to ensure peace, tranquility, happiness and prosperity to the inmates on the other. Among other things the one much to Viswamji’s liking was worshipping God in multiple forms accompanied by singing hymns in chorus with many joining it. He planned and organized the programme so well, putting his heart and soul into it, that it soon picked up momentum and became cynosure of the place with people of all walks of life and from far and near started participating in the programme with pleasure and pride. After the Bhajan there used to be brief speeches by distinguished guests among whom was Dr Amarendra, an illustrated poet and writer of fame.
Within five years after Guru Maharaj’s initiation Viswamji gained the right knowledge and with it some amazing occult powers much sought after by contemplative seekers. His looks, works or touch come to possess some hypnotizing power. A glass of drinking water given by Viswamji to a person ailing from fever headache and the like was enough to cur him of the same and given him much relief. The sacred ash (Vibuthi) given by him used to exhibit powers unimaginable. Any person applying on his forehead the ash received from Viswamji, was sure to experience healing touch, something that one could not believe before seeing it. All the pains used to disappear as though by magic. That prompted his elder brother to remark in a lighter vein that Viswamji appeared to have mastered hypnotism. Even long past when Viswamji was still in the practicing stage as a contemplative student, the Vibhuti from his hands used to wield so much of healing power.
See this miracle. One morning Viswamji was sitting in his room engrossed in deep meditation. His mother who happened to pass that way peeped into his room just out of curiosity. She could not believe her eyes when she saw Viswamji was sitting in the meditation posture not on the floor but in the air one foot above the floor. She felt stunned, but never lost presence of mind. She recollected how her husband used to perform similar miracles. So she was fully aware that even a stir by her, let alone loud expression of wonder, joy, or fear would mar the atmosphere. She knew that any action likely to cause disturbance and affect his concentration should be the last thing to be thought. Having realized the intensity of her son’s meditation, she kept her cool and stealthily withdrew from the scene. Later of course she shared her experience with others in the neighborhood. Bus Viswamji by himself never showed any inclination to master such miracles nor did he ever attach undue importance to them. His sole aim was God realization and anything that tended to divert his attention from his goal was not only of little interest to him, but virtually taboo. A seeker after liberation may gain certain occult powers during the course of his practices. But he should just ignore them. Otherwise if he fell prey to them, his goal of self-realization would remain a dream, a mirage forever. Viswamji was fully conscious of it. For him, who was up to the eyes in spiritual practices, such interim gains are only an allurement that deserved to be dropped at ant rate. So he just closed his eyes to them and went ahead with is mission of realizing the state of pure consciousness.
Here is Viswamji’s composition that dates back to 23 rd Nov 1973, the birthday of Sri Satya Sai Baba. A study of the same will enable us to gain insight into Viswamji’s contemplative mind that made him absolutely fit for initiation. That was also the time when h was eagerly looking forward to having a darshan of his Guru during his second visit to Jadcherla in 1974.
My life pattern must change
My future must change
Today is Swamy’s birthday
The day on which all my sweet dreams have come true
Today must be the turning point in my life
Today must be the turning point in my destiny
My feelings, my musings
My anxieties, my invocations
For whom? For what purpose?
It is known to those who ought to know
No scope for stresses and strains
Nothing in particular
My life should be the play field of glee and joy
A festival for rejoice and happiness
My mind should be ever full of peace
My heart should be ever overflowing with love
Smile should be dancing on my lips always
My Lord may ever live in the niche of the temple of my body.
As desired and anticipated by Viswamji a phenomenal change came about in his ways and views. The momentous hour of fulfillment of his object of God-realization seemed to be round the corner. He almost became pure consciousness personified with his heart spreading fragrance of pure love, having become the abode of Satyam, Sivam and Sundaram. In short, he was getting himself fit to receive Datta Prabhu’s blessings and initiation. Around that period, from Viswamji’s pen emerged a literary masterpiece, which made everyone raise eyebrows. It was poetry consisting of hundred stanzas so pithy and rhythmic that it was both thought provoking and enjoyable at the same time, the theme being Satya Sai, the Messiah of “Love and Peace”. It was an open secret that Viswamji never claimed any credentials to write poetry because he had “little classical and less prosidry”. Everyone including his brother, therefore felt that that was nothing but grace of Sri Sai, if not his own miracle. The episode has incidentally proved that book knowledge is just next to nil before knowledge of the Brahman which surpasses everything else. In that booklet Viswamji has enunciated many a spiritual truth in simple telugu all based on his own experiences as an aspirant (Saadhaka). They can, by all means, serve as guidelines to one similarly placed in life. More about it will be known in the next chapter.
In 1974 during the second visit of Guru Maharaj to Jadcharla Viswamji received from him Datta Maala Mantram, the procedure of mental worship of Dattatreya and other formulae (secrets) pertaining to the same. After this, satisfying himself that his Guru had showered his choicest blessings on him, Viswamji returned to Guntur and resumed Yoga Saadhana. That was the third turning point in his spiritual career. It was then that he undertook the most intense practices, leading the life of an ascetic, doing penance, passing through terrible ordeals, strictly abiding by severe austerities, undertaking vows, subjecting himself to the self discipline and self denials. Finding his own house in A.T. Agraharam small and irksome for his Saadhanas, he rented a portion of Sri Kuppa Satyanarayana Sastry’s house in Masjid street in Railpet, and shifted his spiritual workshop to that place.
After morning bath around 9 ‘0’ clock he used to cycle down to Railpet with the food carrier given by his mother. By the time he returned home it used be 9 or 10 PM leaving the carrier and the cycle in the room, he used to go to school which was nearby. During afternoon break he used to return to the room and utilize the free time for giving tuition to few pupils that collected there for the purpose without charging anything from them. They themselves used to bear the rent for the room collectively. In fact those pupils turned out to be first disciples of Viswamji. He moulded them into priceless gems and jewels among pupils of their age. He looked an ailment with his magic touch. He was in short, their friend philosopher and guide. They for their part responded spontaneously to his dictates, cultivated self-discipline and a high sense of values treating him as their teacher in the true sense of the term. It is indeed a pleasure to see them expressing their gratitude and hair raising experiences, on appropriate occasions.
His pupils used to extend their cooperation to Viswamji in his puja programme too. By that time, Viswamji’s teertham and vibuthi had become the talk of the town. People with one problem or the other started visiting him for getting relief. The brief interview they had with him was enough to convince them of his divine power wan what he really was. The redoubled their faith in his innate love for humanity. Then can the turn of intellectuals and men of concern. That is how Viswamji came into close contact with poets of fame like Dr KarunaSri, Dr Jammalamadaka Madhavarama Sarma, Dr Prasadaraya Kualpathi. Already through his book, “Shanti Prema Daaya” written on Satya Sai, Viswamji had earned a name as a poet and came to be regarded as such in literacy circles. Often he used to participate in literary discussions and discourses. One of Viswamji’s writings in telugu is “All are one and only one”. That was often successfully staged as a dance drama by school pupils under the extent direction of the famous cine artist, Viswamji’s erstwhile colleague in Municipal High School, Sri Jaya Prakash Reddy, on several occasions much to the appreciation and applause of one and all.
Regarding Dr Jammalamadaka Madhavarama Sarma, people generally do not know much of the spiritual aspect of his personality as they do about him as a literary figure. Goddess Kameswari is his God(Goddess). Long time back Paramacharya Sri Sri Sri Kanchi Kamakoti Chandrasekhandra Saraswathi Maha Swamulavaru presented him with Sri Chakram and Sankham (divine conch) Dr Sharma too used to worship them most religiously with all the faith and discipline they deserved. During the fag end of his life Sarma used to live with his second son Sribhavabhuti, in Brodipet, Guntur. Dr Sarma on account of old age, had reached a stage when he was almost bed ridden. Hi fingers became too weak to hold a pen and write. When he was in such a condition Viswamji visited him. Dr Sarma asked Viswamji to send him an efficient scribe who could correctly take down what he dictated. Dr Sarma used to repose much affection and confidence in Viswamji. Viswamji too used to approach Dr Sarma frequently to get his doubts cleared, doubts which arose during his spiritual practices. Dr. Sarma used to feel immensely pleases with the remarkable growth of spiritual power in Viswamji. Dr. Sarma was the first visionary to recognize Viswamji as a sage and none other than incarnation of Lord Dattatreya. Dr. Sarma’s affection for Viswamji gradually became transformed into admiration, respect, reverence and finally devotion in his last days. Viswamji too for his part reciprocated Dr Sarma’s gestures of reverence and devotion in large measure as a child to his father. Such was the affinity between Dr Sarma, a colossal figure in the literary field and Viswamji, a God man up and coming. A rare occurrence indeed!. At the request of Sri Madhava Sharma , Viswamji asked Kalpana to get to Dr Sharma and take down whatever was dictated by him. Accordingly, Kalpana with the help of Eswari, wife of Sri Akula Koteswara Rao, went to Dr. Sharma's house. They began to note down the details dictated by him. One day, when suddenly need arose for Dr. Madhava Rama Sarma to go to the bathroom, both of them lifted him very gently and took him to the bathroom very carefully. Then Sri Madhava Sarma looked at Eswari with tears in his eyes and said “I am taking a lot of service from you which should have been done by my daughters Goddess Kameswari has arrived in your guise. You must help in one thing. Yesterday Viswamji appeared in my dream and presented me with a white cloth of six meters long, which is an indication that my last days are approaching. Long time back, Kanchi Kamakoti Peethadhipati, head of Kanchi Kama Koti Peetham presented me with one Srichakram and Conch. Till today I have been worshipping them as per my capacity. Day by day energy is decreasing. Now I don’t have any energy left to worship them. After me there is none in this house to do puja to them. They should not be here without the puja being performed. But due to your previous birth (Janma’s) luck, you have got the opportunity of sitting at Viswamji’s feet and serving Him. He is not an ordinary man. He is pure consciousness in human form. Do not leave him at any cost. Accept my offer. Take these two sacred things and give them to Masterji telling him that they are from me”. Then he gave the conch to Kalpana and Srichakram to Eswari. As he was keeping the sandalwood piece in Eswari's hands, she felt as though a lot of heat was entering her body and becoming heavy.
They took them immediately to Viswamji’s room. Viswamji was performing pooja keeping his back toward the door. Without even seeing them Viswamji invited them saying “Come, Eswari come”. They handed over Srichakram and conch to Viswamji saying that Sri Madhav Rama Sharma told them to do so. As Viswamji was taking Srichakram from Eswari, his face became red. It looked as if kumkum was smeared on his body. Immediately he kept Srichakram and Conch on a stool, went to the we;; and began to pour buckets and buckets of water on his head. They could not even be counted. Afterward he wore red Dhoti and red Uttariyam, and offered puja to Srichakram and gave aarthi-burning camphor. After puja he looked at every one in the room and said “This Srichakram is very powerful. As I was receiving this, my body began to burn. In order to cool myself, I had to pour innumerable buckets of water on my head.” Then Eswari also told that even her hand became so hot and heavier as she was receiving it from Sri Sharma.
As everyone was surprised to hear about it Masterji started saying “I shall narrate another incident. One day when Sri Chandra Seharendra Saraswati Swamy appeared in the dream, Sri Madhav Rama Sharma asked to whom should he hand over Srichakram and Conch(Shanki). The Swamiji directed him towards me.” Some people wanted to test weather Masterji what had told was correct or not. So they went t Sri Madhava Rama Sharma and enquired about the veracity of the dream. Sri Madhava Sharma was very much astonished and answered “Whatever Masterji told you is true. Senior Swamiji showed Masterji and ordered it to be hand over to Dattamurthy. So far I did not disclose the dream to anyone. As Masterji I omnipotent, he became to know about it. Whatever things were presented to me by Dattamurthy have ultimately reached Dattamurthy only. The owner has arranged the things to reach him ultimately. I am extremely happy about it.
After watching the Divine powers of Sri Chandra Sekhara Sarawati, people think that he is none other than Adi Shankara himself. But many do not know that he is Dattavatara or an incarnation of Dattatreya. Who is this Dattatryea? Many people are not aware of Dattavataram. The stories from puranas are known as stories but their inner sense is never understood. We can emphatically say that the divine power which is the cause for creation, existence and dissolution(electromagnetic energy) is by and large, Datta’s power. It pervades the entire universe. It lives in every cell of the universe. It gives energy to every tiny particle. This Datta Shakti is limitless and inexplicable. Whoever desires to won it can do so with severe practices and constant inquiries. This Hridshakti, Chitshakti and Atmaskati and accompanying Ichashakti, Gnana Shakti, Kriya Shakti respectively illumining every individual are only Vishnu, Brahma and Rudra, the divine energy which is the same thing as Datta Shakti. Anyone who, being ever conscious of the presence of the Datta Shakti in him, keeps contact with the same will automatically become Datta in human form. “Arti” is a symbol for aspirant. The term “Arti” literally means one without the three, namely anxieties at either of the physical, Divine or spiritual level, who is not bound by sathwa, Rajas, or Tamogunas, who has freed himself from Brahma, Vishnu and Rudra Grandhis and whose mind is pure without jealousies, will easily mater the Datta Shakti and will be beyond Gnanam, Gneyam, and Gnata. In other words he will realize God and constantly live in the realm of God consciousness. It is only such an aspirant that will be in possession of Vishwa Shakti. The same thing is presented in Puranas in the form of tales. All those who have mastered Datta Shakti are Avataras (Incarnations) of Datta. Viewed in this light Kanchi Kamakoti Mahaswamy, Sri Chandra Sekhara Saraswati and Viswayogi are both avataras of Datta, though in two different human forms maintained by the same consciousness which also permeates through all beings small and big. That was what was meant exactly by Sri Chandra Sekhara Swamiji when pointing to Viswamji, told Sri Madhava Sharma to give away the Srichakram to Dattamurty, indicating that there was absolutely no difference between him and Viswayogi. There is yet another incident which conclusively proves the affection and faith Sri Chandra Sekhar Swamiji has towards Viswayogi. Once Sri Raghunath Rao, the son of a famous industrialist Sri Rama Naidu requested Masterji to inaugurate the paints factory which was set up by him in Madras. Obliging his request Masterji went to Madras. There Viswamji came to know that senior Swamy in Kanchi was sick. Immediately he rushed to Kanchi along with Rama Naidu and others. As soon as Swamiji’s disciples informed him about the arrival of Viswayogi from Guntur the senior Swamy woke up immediately with folded hands even though he was bedridden. All those who were present there were very much surprised to see the love and affection shown towards Viswamji, who was a Dattamurty. As senior Swamiji was overwhelmed with joy, Viswamji prostrated before him. Sri Swamiji presented new clothes to him.
Yogis, realized souls and Mahatmas, when they meet with one another the import of the message of Mahavakyas can be glaringly seen in practice because those Mahapurushas are even conscious only of the divine self in all without being influenced by the exterior forms and feel that all are one.
Like senior Swamy, junior Swamy Sri Jayendra Saraswati Swamy is very affectionate towards Viswamji. Many a time both of them discussed several matters of course of significance. Both of them have come closer to each other as both have the same ideals, namely to serve mankind and bring about universal welfare. Once at Guntur Sri Mannava Giridhar Rao and Sri Kambhampati Nageswara Rao organized a camp entitled “Janakalynam” Sri Jayendra Saraswati Swamy arrived for its inauguration. Swamiji said towards the end of his speech “Owing to your luck of previous birth, Sri Viswayogi is residing very close to you in Guntur. We are extremely happy because his ideals are coinciding with our ideals namely universal welfare. Succeed in all your programmes with his divine blessings. In spite of his busy schedule, Sri Jayendra Swamiji went to Viswa Mandiram early in the morning on 5 th March to greet Viswamji on the occasion of his 47 th birthday. This gesture on the part of Sri Jayendra Saraswathi speaks volumes of the love and regard he bears towards Viswamji.
Once Viswamji went to Putaparthy in 1985 to participate in the 60 th birthday celebrations of Sri Satya Sai Baba. He stayed at the residence of his nephew, Sri Pothuri Anjaneyulu. At that time he was working as a teacher in Baba’s high school. (Now he is working as a Headmaster in the same school). Viswamji casually went on to the terrace of the building. He saw a flowerpot on the parapet wall. Fearing that it might accidentally slip and fall to the ground causing injuries to passers by Viswamji tried to lift with his hands and keep it down. In the process the pot slipped and fell on his foot hurting his toes. Blood began oozing out continuously. Masterji got the wound dressed, but could not move freely because of that wound of about fifteen days. He suffered a lot due to that. In order to watch the programmes which were going on in Prashanti Nilayam, he could go only with the help of two or three persons. Owing to that hurt the sushamnandi of his right toe became activated which in its turn had awakened the Kundaline in an unprecedented manner. Masterji opines that auspicious moment is a turning point in his life. He often recalls that moment because from then onwards he began to experience many a divine poser.
His visited Jillellamudi “Amma” once gain. On seeing him, Amma became overwhelmed with joy, stretched her hands, drew him close to her and expressed “How long did it take for you to come nearer to Amma? Is it now after such a long gap that you have remembered Amma? Come on.” That Dattamurthy slipped like a small baby into lap of Anasuya Mata. Amma mixed up cooked rice, made morsels and began to feed him one by one. As one morsels after another found its way into the stomach Masterji forgot about himself. He felt as if some unseen and fathomless power jumped out of his heart and appeared in front of him. It looked as if the Devi was showering love and affection to him. Masterji felt that he was in direct communion with the divine. It was nothing but realization of the self that he has experienced at the moment. His joy knew no bounds. His impression was that he was moving in a higher plane. The result was the spontaneous composition of Hridayaswari and Anuragalahari. In Anuragalahari one can see Anuragachakram, a drawing specially drawn by Viswamji with his occult powers. It was the experience of many a devotee that worship of Anuragachakra had helped them get their desires fulfilled.
Ever since the flowerpot fell on Master’s foot in 1985 there was a tremendous change in him. Whatever he saw in the Universe, it looks as it was only himself. Also he saw everything in himself and himself in everything. "Aatmavat Sarva Bhutaani” was proved beyond doubt.
Gradually he stopped going to his house in Anandatritha Agraharam. There was a change in his dress. Till that time he used to wear shirt and pants. He stopped it and switched over to dhoti, kurta and anga vastram. He stopped combing the hair and gave up cycling. Except in the school mostly he began to observe silence. Afterwards he stopped going home totally. He used to spend the nights in meditation in his room which he had rented in Railpet.
At that time mentally he developed and maintained contacts with innumerable realized souls, yogis and divine people (Sidha Purushas). Everyday he used to worship the Sri Chakra presented o him by Sri Madhava Rama Sarma. He used to recite Dattatreya Mantram with a lot devotion and faith. Mahamantra became his life giver. He was not satisfied with jus reading the biographies of yogis like Guru charitra, Sai Baba’s biography, Bhagavatgita and many other books related to Yoga. He, most religiously, put into practice many of the percepts recommended there in. Whenever he had any doubts regarding anything to the subject, he used to get them cleared immediately by contacting Sri Madhava Rama Sarma and other knowledgeable persons, Sri Tadepalli Raghava Narayana Sastri, Sri Kumdurti Venkata Narasayya, Sri Laxamma Yatndra and other realized souls and devotees used to shower love and affection on Masterji appreciating his unstinted faith, spiritual practices and austerities.
Like Rama Krishna Paramahamsa, Masterji also used to have many doubts regarding religions, such as when there is only one God, why did so many religions originate? Who is the real God? In order to get his doubts cleared he read Koran, Bible, Granth Saheb, Bhagavatgita, Yogavasistham thoroughly. He personally met eminent theologians, philosopher, scholars in different religions, discussed with them and came to know about various things. He read the biographies of Dayanandasaraswati, Rama Krishna Paramahamsa, Vivekananda, Aravinda, Ramana Maharishi, Radha Swamy, Mehar Baba, Shirdi Sai Baba, Satya Sai Baba and others, understood and digested the philosophies of these yogis, siddha rishies and avatara purashas. He meditated on Jesus Christ, Allah, Guru Nanak and Gautam Buddha. The idea of unity in diversity appeared before him. He came to understand that all religions are good. In respective areas and in respective periods of time to preach and establish dharma, to drive away ignorance, to press the message of peace and happiness in the society. To mould the human being and take him towards divinity, many prophets were born and showed right path for the people to tread. Now a days we are calling all such right paths as religions. Any prophet will preach only from Sanatana Dharma. Just as the ocean is the culminating point for all rivers, so also Sanatana Dharma is the inspiration of all prophets. Family is the corner stone in the edifice of Sanatana Dharma, family happiness can be achieved only through unity pure and simple. Attainment of the prosperity of the society through mutual cooperation and understanding of all such families is the aim of Sanatana Dharma. Now-a-days people are getting separated in the name of religion. Through philosophical approach these people should be enabled to develop unity of thought, word and deed. That is the only process through which the prosperity of the society can be assured. Viswamji was determined to show all these things to the society not by reaching but essentially by practice and example. He had a definite plan for making people imbibe the essential human values so that all can live as human beings.
According to Viswamji the five steps for success are self-confidence, self-discipline, self-control, self-satisfaction and self-realization. So first of all every individual has to acquire and develop self-confidence. When self confidence is firmly established that becomes self-discipline. When self-discipline strengths, it leads to self-control which in turn leads to self-satisfaction. Through that he will have self-realization, and finally reaches the stage of absolute renunciation. That means he will start to live for others and not merely for himself. He will struggle for universal welfare. For that self-confidence is highly essential. In those matters there id hardly any place for sceptism. The same idea we find expressed with greater emphasis in Bhagavatgita, “Smasayatma Vinasyat”. Spiritual development takes place only when one practices with self-confidence and absolute faith in Guru, and in God. An individual can be compared to a car. God is petrol and teacher the driver. The individual with faith in God can make his life fruitful under the guidance of Guru.
One incident which appears rather queer, happened when Masterji went to Jillellamudi Amma and returned in 1985. One nude lady appeared before him. That beautiful lady embraced him, kissed him throughout his body and scratched him with her nails. But Masterji’s concentration stood undisturbed. That beautiful lady took him to space. She tried her level best to disturb the concentration of Masterji but in vain. Ultimately in appreciation of his preserving she appeared before him, addressed him as Viswayogi and said “Your mind will soon get integrated with universal mind. You have become Viswayogi. Your inner power has established a contact with the divine power. Your mind is beyond the material wants. Who so ever conquers his sense organs conquers me and becomes Master of cosmic energy and does not come under my influence. No allurement can entice him from his goal. Saying she disappeared. Masterji opened his eyes. He felt extremely happy. The entire world appeared new, old life disappeared. New life started. From that day onwards Masterji came to called “Sri Viswayogi Viswamji”. It was a new birth for him. His ordinary body turned into cosmic body. Finite life became an infinite one. For the welfare of the world a human being has become a yogi with tremendous energy getting transferred into cosmic energy. That nude figure is no other than Datta personified. Viswamji has accepted the duty assigned to him by the Devi and determined to work for universal integration.
Masterji gradually cut short his visits to his house, took a room on rent and began practicing severe penance. In those days Smt. Eswari, wife of Akula Koteswara Rao used to get food in a carrier from her house to feed Masterji with respect, love and affection. Long ago even though Sri Krishna was born as a beloved son of Devaki, he later became the adopted son of Yashoda and ate sumptuously from her hand. So also Masterji gladly received the food by Smt Eswari with abundant love and affection. Perhaps in her previous birth Smt Eswari had done a lot good for being privileged to feed Masterji with her own hands, that too with a lot of filial love. Observing her material love people began to call her Yashoda. She used to feel extremely happy on being called Yashoda.
Due to untiring practices for twenty one long years coupled with celibacy Masterji was blessed Mantrasiddhi and self-realization.
People felt astonished at his spiritual development. In order to make them understand his spiritual change he used to narrate it in the form of a simple story. “There was a big stone on the outskirts of a village. Every day people used to sit on it. They used to spit on it. Some of them even used to pass urine on it. Thus in several ways they used to defile it.
One day one sculptor went to that village. He decided to teach a lesson to the villagers. He took that stone to his house on an auspicious night and worked hard day and night on it. Ultimately due to his untiring efforts gave a beautiful shape of a Goddess to that stone. He installed that idol in a temple and gave life to it. The people of the village came in crowds and offered many things to that Goddess. They decorated the idol with garlands and recited many verses in praise of Her. They did not realize that it was the same stone which they polluted. With a lot devotion they offered Ashtottaram, Sahasranamam, Abhisekham etc. The truth is that before it was chiseled and made into an idol it was just like any other stone. It did not have any specialty. When the sculptor took it home, shaped it into an idol of Goddess, installed it in the temple amidst appropriate rituals, it acquired a lot of power. Siddhas, Mahapurushas and Yogis were all like stones in their previous births. Due to the efforts of a Mahatma’s blessings or some other power, such apparently ordinary stones acquire divine power. The same thing in my case also”.
At the end of the story Masterji questions us in this way “what did the sculptor do while chiseling the stone?”. Unable to answer, everyone keeps quiet. Then Masterji himself answers the question in this way. “While chiseling the stone the sculptor takes the hammer and chisels and while doing so he chips off the unwanted material bit by bit. Till he gets the correct shape the sculptor hammers the stone systematically. In the same way the Guru, by his guidance and teachings enables the disciple to get rid of all the habits and trails inimical to his spiritual growth. The Guru destroys all the devilish tendencies in him. Otherwise he is not a Guru at all. Siddha stage is a new birth. In that stage astral body does not remain as it was before. It will be very clear if it is observed and experimented through kirlean photography.
Masterji gives a logical and scientific definition to the word “Avatar”. While Lord Vishnu stays in Vaikuntha with Lakshmi Devi, all the demons, Munis, Yogis, disciples, Siddha purshas and the like approach him and pray him to come down to earth. It is wrong to think that this is an avatar. Go makes his presence felt by devotees on the earth in a different way. Bhagvan does not have any shape. He is all-powerful. He is pure chaitanya. God is omnipotent. He is cosmic electro magnetic power. Only you have to put the correct word for a person to be considered fir for being worshipped as a Mahatma, Siddha Avatara Purusha or a Yogi. He should have received the blessings and spiritual power from a number of Gurus, Siddha Purushas and Avataramurthis.