Author Topic: Salutations to Swami Ramtirth  (Read 1244 times)


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Salutations to Swami Ramtirth
« on: April 26, 2012, 08:44:28 AM »
From In Woods of God Realization Volume 3 Section 4 "Replies to some questions on Vedanta"

According to this doctrine of Karma, past actions have created the differences in your present circumstances. Then from this it follows that even in your past births, in your past lives there was a difference in your actions, desires, and whims. There were some who were sick, some who were poor, and some who were rich. To what cause were the differences in your past life due? The answer is that the differences in the circumstances in your past life were due to similar differences in the life before that. And to what cause were due the differences in the third life from this? They were due to the corresponding differences in the life preceding that. This doctrine makes the difficulty a million times more complex, because, according to this doctrine, we see that all your past lives, all your past births, even back to eternity, even up to the beginning if there be a beginning, differences are even there; there is variety and conflict all along. Now the question is not answered, it is simply made more complex. Now the question comes with even stronger force, and it stands like this: How is it that God from eternity should have kept up this difference? How is it that God from eternity should have made Himself rich at one place and poor at another? Why should He have made Himself diseased at one place and in perfect health at another? How unreasonable it is! How is this difference justified? The Vedanta says this was a question which it had to put to you, not you to the Vedanta. This is a question which you have to answer. The burden does not lie on the Vedanta. It believes in unity, oneness, and at the same time explains this apparent variety. 

For example if there was a tyrant, and he had before him five different persons, different from himself, that man being in the place of God, and those persons being his creatures, servants, slaves, and if this man put one of these slaves, into a dungeon, and another into a beautiful garden, and another into a magnificent palace, and another into the toilet room, and the last one all the time under a very heavy burden, and placed on his breast the mighty Himalayas, and kept them on his bosom all the time, what would you think of such a master? Cruel, unjust master! If God be different from his creatures, and makes one nation very happy and another very wretched, and if He makes one man very wealthy and another very poor, what will you think of such a Master? Cruel, cruel, unjust, unjust! This is now the question which those people have to answer who believe God is different from Mankind. The Vedanta does not believe God to be far away; one has only to close his eyes and see Him within.

Suppose there is a master who goes into the garden at one time, into the mansion at another time, into the dingy dungeon at one time, and into the toilet room some other time, goes into the kitchen himself, and lives also under a burden himself. What will you call him? Is he unjust? No, no. He would be unjust if the people whom he kept in the dungeon, in the garden, in the mansion, or in the toilet room had been different from him; but if it is he himself who resorts to the toilet room and he himself who goes into the other places, then he is not unjust. All the blame is taken off him.  Thus the Vedanta says this apparent variety, this apparent conflict, will be a blot on the face of God if God were different from the people who suffer and from the people who are rich and poor. It is God Himself; it is Rama himself; it is I myself that am rich at one place and it is I myself that am in the

What a wonderful account of the oneness and holes in Karma theory !!
Salutations to Bhagawan