As in his youth he went about in the wide world, world both of men and women, he came across many maidens and many damsels, and in each of them he recognised nothing less than a replica of his own mother-a mother in whose lap he-had lain in childhood.
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Once, when he was a student studying with the eyeless sage Virajananda, he went out, as was his wont, to the bank of the Jamuna for his bath and prayers. He sat immersed in dhyana. As he opened his eyes and was preparing to rise, he felt the touch of a female head bent low at his feet. He at once felt that the incident had been a reversal of a brahmachari's conduct and that some expiration was necessary.
He ought to have bowed before a women as a son rather than have received her homage as her lord. For three days and nights he kept away from the Guru's hermitage. Near by the bank of the river, there lay a ruined building. There he sat, meditating over Brahma without food, without rest. And when after this self-torture he returned to his Guru, at last, and told him the story of his self-imposed penalty, the latter was literally in ecstacies over the immaculate chastity of his pupil.
Later on, when his fame as a reformer had spread throughout the country, and his views had become a household topic among even people on the streets he once went out while in Mewar for a morning ramble.
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In his company were pandits of the orthodox camp. On the way all were wonder struck when, all of a sudden, as the party passed in front of a raised platform on which grew a 'sacred tree', the head of the Swami bent as in salutation. To his sanatanist friends it was enough to give occasion for a secret glee-aye, and for an immediate taunt!
I was ador her. The Matri-Shakti before whom all should bow. The climax was reached some time later when, at Mathura, a party of ruffians, set to it by an opponent of the Swami, egged on an prostitute to get into his hut. She-found him in a trance, a halo of sanctity surrounded his face something mystic played round it. The very atmosphere of the place at once changed the foul woman's heart.
As the Swami woke up from his trance, he found a stranger, and that a female, sitting before him, with her heap of ornaments piled in front of her and shedding tears.
The whole event has been treated of in another chapter, to which the reader is referred.. Not the fact of her conversion but the attitude of the reformer towards one who, being fallen herself, had come with a set purpose to bring about his fall too, is what strikes us in our present glimpse of the Yogi. The incident stands out as an instance of the power of innate chastity. Well may the Arya Samaj glow with pride that over its head there shines the undimmed lustre of the brilliant Bala-brahmachari whose very sight transformed the fallen and the low.
There were occasions when women sought privacy with him, and he in response denied them that privilege. That he did first to save his character, his reputation among the masses.
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On sexual matters especially the Indian mind is most touchy, and most prone to doubt. With the grace of teachers like Sri Swami Chinmayananda, Sri Swami Pranavananda and Sri Swami Tarananda Giri and after a number of years of intense study in a traditional ashram in Rishikesh, he ultimately succeeded in assimilating the vision and the wisdom revealed in the ancient scriptures. The teaching, which continues to be offered, is a link in a long unbroken tradition of instruction from Adi Shankara to the present day.
Swamiji conducted regular residential courses at the centres with the focus on the Bhagavad Gita and the ten principal Upanishads as commented upon by Adi Shankaracharya.
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These and selected ancillary texts were analysed and taught by him along with Sanskrit grammar in the Paninian style. Such texts continue to be taught, along with Vedic chanting, by his many disciples.
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Based entirely on the traditional insight of great sages, yet contemporary in his approach, Swami Dayananda continuously adapted his teaching style to ensure that the vision of Vedanta was clearly communicated and relevant to the needs of the modern world. Impeccable logic, brilliant analysis, erudition, precise use of language, together with a child—like sense of humour, made him the greatest contemporary master of Traditional Advaita Vedanta. Nothing is secular, all that is here is Isvara, the Lord. Yet you feel small, limited and insignificant. This is only because you may know that you are, but do not know what you are.
Knowledge is the only remedy for this ignorance. For this you need a teacher who is versed in scripture and established in the vision of the unity that is reality.
Swami Dayananda did not believe in a centralised organisation but encouraged his many disciples and devotees to think for themselves, to be who they are. Listening to the words of the scriptures, unfolded by a qualified teacher is the highest discipline. He believed that all cultures should be preserved, nurtured and appreciated. His anguish at the loss of great past civilisations such as the Egyptian, Greek, Aztec and others, made him intensely aware of the need to nurture the diversity of human culture that exists today.
It was a profound and all—embracing statement that has been endorsed in universities and among other spiritual thinkers and leaders throughout the world. Please put archive links. Mediafire is not good. Thank you so much. He was a renowned Vedic scholar who believed in the infallible authority of the Vedas. Among Swami Dayananda's immense contributions is his championing of the equal rights of women - such as their right to education and reading of Indian scriptures - and his translation of the Vedas from Sanskrit to Hindi so that the common man may be able to read the Vedas.