Chudala: Chapter 9, Kumbha Arrives
Everyone in the Community is pleasantly surprised to see ShivaShakti as Indra turns to show them standing behind him. “Look who we have here! Your beloved ShivaShakti joins you again!” Indra said.
ShivaShakti stepped forward, all smiles. They did not look solid like the other Community Members. They looked transparent, like Indra and the other Celestial Beings.
“We would like to stay here with you, if that is agreeable. But now that we no longer have physical bodies, we will not be able to help you that much.” Shiva said.
Fast forward 14 years.
All of the Leadership Brigade clones are becoming well established in the governments of their countries. They are all moving quietly to higher and higher positions while avoiding the compromise attempts of the Rakshasas. Commonly, the Rakshasas, through the global elite, through their minions in the government who have already been compromised, try to compromise all government employees at the higher levels so they can blackmail and control them as needed. The favorite technique is the “honey pot” where they entice government workers (including Presidents, members of Congress, and the Senate to have sex with children and take video of the act. In the USA it even has an official name: “Zionist-Illuminati Sexual Blackmail System” and its current operative is Jeffrey Epstein. This network has been effective in many countries of the world, not exclusively USA. The leaders of all major countries and some minor ones are controlled in this way.
Amanda is now the junior Senator from California. Michael (the clone) is a member of the U. S. Delegation of the United Nations. He has been invited many times to fly the “Lolita Express” (Epstein’ private jet) to the U. S. Virgin Islands, Little St. James, where Epstein hosts pedophile orgies. Of course, he has turned down all invitations.
All of the clones in the Leadership Brigade are at very high Levels of Consciousness due to their links to the originals in the Community; as the originals rise to higher levels, so do their clones because they share common subtle bodies. The originals are on the Satyug Kaya Kalpa Programme and have now all reverted to age 25 but the clones are aging naturally.
Chudala has achieved LOC 900 and is now engaged in helping Michael (the original) who is still in India, trying to get enlightened. He is making no progress at all and becoming more and more frustrated and even bitter, having wasted nearly 17 years in a cave with nothing to show for it. Chudala is preparing to create her first clone, a young brahmin boy, an integral part of her plan to help her husband.
Kotari-devi and Chudala are meeting in Chudala’s apartment in the Community, which has been in the Lower Celestial Realm for the past 14 years. As usual, a soft golden glow bathes the room. Chudala looks like she is 25 years old and is very beautiful and radiant. “Kotari-devi, will you please show me today how to create a clone?” Chudala said.
“The clone process is really quite simple. As you know, when you reach LOC 900 you are the Creator of this Universe. You can therefore create dream creatures in your Dream of this Universe. Simply imagine the person you want to create and it will appear before you. This person that you create will be like all the other original dream creatures except it has no jiva. You can decide to give it an independent prana body or attach this physical body to an existing chain of subtle bodies. Amanda is an example of the latter. Your body guards are examples of the former. If your clone has only a prana body, it will function very much like a robot that you control – it really does not have a life of its own. If the clone is attached to a chain of subtle bodies, then it is an independent being that has control over its life and exercises its free-will. But since this type of clone has the subconscious and unconscious minds of the original, it will always be found acting in a way that is supporting of the original and the intentions of the original. Most important, you may not in any way infringe on the free-will of any original human being. This means you cannot create an unauthorized clone of any original, and your clone must never be directed to infringe on the free-will of any individual.” Kotari-devi said.
“Thank you, I understand. I need a temporary clone that I control completely. I need a brahmin boy to instruct Michael, since he will totally reject my help, especially now after all these years!” Said Chudala.
Chudala closed her eyes and imagined a young brahmin boy. This resulted in the appearance of a small boy clone that was literally radiating golden light. He came complete with Indian dress, beads around his neck and his long hair pulled up in a top-knot. He had a completely disarming smile and demeanor, impossible not to love!
“Wow! You are perfect!” Chudala exclaimed.
“Thank you, mam, I am here only to be of service to you.” The boy said.
“We will name you Kumbha, because in your teaching to Michael you will reveal how you came by that name and it will be instructive to him. Please go now to my husband Michael, in India and I will give you the words to say. I am teleporting you now.” Said Chudala as she closed her eyes and imagined Kumbha being immediately transported to India, to stand in front of Michael.
In India, Michael had changed considerably! He had grown lean and thin, dark and dry as a withered, dried leaf. He wore a covering of coarse material and looked as if he had been dipped in a fountain of ink. He sat alone in a cave, looking like the god Shiva wholly devoid of all desire. He was sitting on the barren ground, meditating. Suddenly, Kumbha materialized in front of him, glowing with a golden light. Michael saw the golden glow through closed eyes and was startled. He opened his eyes.
There he saw, standing before him, the beautiful young boy, in the form of devotion itself. His body, bright as molten gold, was ornamented with a string of pearls. The white sacrificial thread graced his neck and his body was covered with two pieces of milk-white vests. He held a sacred water pot on one hand, and with his pupil’s staff in the other, he made his approach to Michael. His wrist was entwined by a string of beads and a long, double chain of beads hung from his neck to the ground. His head was covered by long and flowing jet-black hair, like strings of black bees fluttering about the tops of white lotuses. His radiance shed a brightness on the spot. His face, ornamented with earrings, glowed like the rising sun with his luster of rosy rays. The knotted hair on top of his head, a mandara flower fastened on it, appeared like a mountain peak with the rising moon above it.
Michael rose before him respectfully. Thinking his guest was the son of some god, Michael stood with his bare feet before him and addressed him in a way he thought would be appropriate saying, “Obeisance to you, O you son of a god! Take this seat and sit yourself here.”
With his hand, Michael pointed to the leafy bed that spread before him and offered a handful of flowers which he poured into the boy’s hands.
The brahmin boy responded saying, “I greet you in return, O dedicated seeker of Moksha! You look like a dew drop or beaming moonlight sparkling on a lotus leaf.” He then received the flowers from his hand and sat upon the leafy bed.
Hearing how the boy was speaking in this ‘formal’ sort of way, Michael thought it best to respond in kind and said, “Tell me, O you heaven-born boy, from where did you come and where are you going? It is a lucky day for me that has brought you to my sight. Please accept this pure water, fragrant flowers, and this offering also. Receive this garland of flowers that I have strung with my hands. May all be well with you.” Michael was enjoying speaking this way, it seemed appropriate for the moment. After all, this was his first real experience after 17 years of sadhana!
The brahmin boy said: “I have travelled far and wide over many countries on the surface of this earth. I have never met with such a hearty reception and such honors as I have now received from you. Your humility, courtesy and complacence reveal you to be highly favored of the gods and indicate that you will have a long life on earth. Tell me, O devotee. You have abandoned all your earthly desires and practiced magnanimity and tranquility of your soul for a long time. Have you ever applied your mind to attain your final liberation and extinction? You have vowed to undergo the hardship of this forest life and forsaken the care of your large business. You have, my dear sage, chosen a very painful alternative for your final liberation.”
Michael was delighted beyond bounds! Holy cow, this is really happening to me! He thought. I am going to play this experience out to the max and make it last.
Michael said: “Being a god yourself, I do not wonder how you know these things. You wear this form of a brahmin boy, yet the supernatural beauty of your body says that you are an all-knowing god. I think that your body is designed and formed with the ambrosial beams of moonlight. Otherwise, how could your mere appearance shed such sweet peace even at first sight? O handsome boy, I see in your person a great resemblance to the features of my beloved wife, I wonder how that is possible?”
“Please, now refresh your fair and fatigued body by wearing these flower garlands from head to foot, just as a white cloud is a garment covering a mountain from its top to bottom. I see your face as beautiful as the stainless moon. Your limbs are as delicate as tender flower petals, and I see them now waning and fading under the bright sun. Pretty youth, know that I strung these flower garlands in service for the gods. Now I offer and give them to you who is no less a god to me. My life is crowned today with its best luck by this opportunity to serve a guest like you. The wise say that hospitality to guests has merit equal to service to the gods.”
“Now please, O moon-faced god, reveal to me, which god are you? From which lineage of gods comes the god who consents to dignify me with this visit? Please tell me all this and remove the questions that disturb my breast.” Michael said, really enjoy this formal way of speaking to a Celestial Being. It just felt appropriate and it was like a game. He was amazed to hear this little boy speak like this, like some ancient sage.
“Hear me, Michael, relate all that you want to know of me, for who is there so uncivil as to deceive and not comply with the request of a humble suppliant?” The brahmin boy said.
“In this world there lives the well-known holy saint, Narada by name. He is the snowy spot of pure camphor on the face of those who are famed for the purity of their lives. Once this godly saint sat in meditation in a cave of the golden mountain where the holy Ganges River flows fast with her running current and huge waves dashing against the shore. The saint stepped onto a beach of the river to see how it glided on in its course like a necklace of gems torn down from the high mountain. He heard the tinkling sound of trinkets and bracelets and a mixed murmur of voices. He was curious to know what it was and from where it came.”
“He lightly looked towards the sacred stream and saw a group of young ladies who equaled the celestial nymphs Rambha and Tilottama in their beauty. These damsels were playing and bathing in the clear waters of the holy river. They plunged and played in the waters, hidden from the sight of men and all naked with uncovered breasts blooming like buds of golden lotuses in a lake. They ran to and fro, dashing against each another like ripe fruit on trees, as if intoxicated with flavored liquor, making their observers giddy themselves. Their swollen breasts formed the sanctuary of the god of love. They were washed by the pure waters of the sacred river. Their fullness with delicious liquor put to blush the sweet waters of the sacred Ganges River. They were enclosed in the garden of paradise like the wheels of the car that the god Kama rides upon. Their buttocks were like the pillars of a bridge in water, obstructing and dividing the free passage of the waters of the Ganges. Their upper bodies gave a luster of the world’s beauty. The shadows of their bodies were clearly visible to the naked eye on the clear waters of the Ganges, like a kalpa tree in rainy season with all its branches.”
“The thick vegetation of spring gave shade from the light of day. The flying dust of flowers filled the forest air with fragrance. Water fowls of various kinds were sporting on the banks, as they do by the seaside and watering places round the trees. These ladies’ budding breasts made the blooming lotus buds blush. They held up their faces, beautiful as lotus buds, while their loosened hair hung like swarms of bees. The loose glances of their eyes played like fluttering black bees. Their swollen breasts resembled golden lotuses used by the gods as golden cups to hide their ambrosial nectar for fear of it being seized by demons and demigods.”
“Now they were seen hiding in secret covered shelters and in mountain caves, like lotuses hidden under foliage, and then they were hastening to the cooling river beach to bathe their lovely limbs in its clear stream.”
“The saint saw the collection of young ladies looking as beautiful as the body of the full moon. His mind was ravished with their beauty. He lost the balance of his reason and became elated with giddiness. The breath of his life throbbed in his heart from the impulse of delight that raged and boiled in his breast. At last the excess of his bliss made his passion pour out, just as the fullness of a summer cloud breaks out in water in rainy weather.”
“The saint turned as pale as the waning moon, like pale moonlight on frost, like a fading plant torn from its supporting tree. He faded like the stalk of a vine split in two and withered away like a sapling after it has lost its juicy sap.” The brahmin boy concluded his story.
Michael asked: “Narada is a pure saint, liberated in his lifetime and acquainted with all knowledge. He is devoid of desires or passions, as pure as the clear air both inside and outside his body. How is it that even holy Narada himself, who always leads his life of celibacy, could lose his patience and composure?”
The brahmin boy said: “You must know that all living beings in the three worlds, not even the gods are exceptions, by their very nature have bodies composed of both good and evil ingredients. Some remain in ignorance and others in knowledge to the end of their lives. Some remain in happiness and others in misery to the end of their days. Some thrive in happiness with their virtues of contentment and the like, enlightened in their minds like a room by the light of the lamps, and like the bosom of the sea brightened the light of the stars of heaven. Some are tormented by their hunger and poverty, involved in misery like the nature under dark clouds. The true and pure reality of the soul, once lost to sight, makes its appearance before him like a dark and thick cloud of rainy weather.”
“Though one may be employed in continuous investigation into spirituality, yet a moment’s neglect of his spiritualism is sure to darken his spiritual light, just as the apparition of the world appears to sight. As the succession of light and dark makes the course of days and nights, so the return of pain and pleasure indicates the progress of life. Thus, the two states of pleasure and pain, the results of our prior acts, accompany our lives from birth to death. This impression of past life completely dominates the lives of the ignorant, just as red dye forever colors a cloth, but it is not so with the intelligent. Their knowledge of truth wipes off the stigma of their prior acts.”
“The eternal color of a gem, whether it be good or bad, shows on the outside. A crystal stone, however clear it may be, takes the color of the other objects reflected in it. But it is not so with the intelligent knower of truth, whose soul is free from all inner and outer impressions in his lifetime, and whose mind is never tinged by the reflection of anything around him, as it is with the ignorant. Not only the presence of things and pleasures stain the minds of the ignorant. Their absence and loss also cause great regret from the stain they leave in the memory, just as things are colored not only by new paint, but also various marks and signs.”
“Thus, the minds of the ignorant are never cleansed from the stain of their favorite objects. They are never free from their bondage in this world, unlike the liberated sage who is free because of his lack of earthly attachment. Reducing our desires contributes to our liberation. Increasing our wishes leads us to continued bondage in this world.” The brahmin boy concludes his discourse.
Wow, this is working very well! Chudala thought. Michael would never sit still for me if I was doing the talking. But he needs this information if he is ever to become enlightened. Just constant meditation without knowledge is sterile and unproductive.
Michael asks: “Tell me my lord, why do men feel sorry or happy at their pain or pleasure, and for things that are far away from them and to which they are bound by their birth in this world? I find your words to be as clear as they are pretty and full of meaning. The more I hear them, the more I thirst to listen to them, just as the peacock is not satisfied with the roaring of clouds.”
The brahmin boy says: “It is pleasant to inquire into the cause of our birth and how the soul with the body derives its knowledge through the senses, thereby feeling a delight which is obvious in babies. But the living soul, contained in the heart and running through the kundalini nadi as the breath of life, is subject to pain and sorrow from its birth.”
“The living soul, which is the vital energy entering into the lungs breathing with the breath of life, becomes confined in the arterial chains of prison houses that are different bodies. The breath of life circulates through the body, touching its different parts and the organs of sense, raising their sensations in the soul. As the moisture of the ground grows trees and shrubs, so does our vitality produce the sensations of pleasure and pain in the soul. The living soul, confined in the arteries of different bodies, gives a degree of happiness and steadiness to some which the miserable can never enjoy.”
“Know that the living soul is liberated in the same proportion as it manifests its peaceful tranquil state. Know also that the soul is in bondage to the same degree that there is sorrow on the face and breathing is choked. Alternating feelings of pain and pleasure also indicate bondage of the soul. The absence of these alternations constitutes its liberation. These are the two states of the living soul. As long as the deceptive senses do not bring false sensations of pain and pleasure to the soul, it rests in its state of sweet composure and calm tranquility.”
“When the invisible soul comes in sight of some transient pleasure or want of pain, it becomes as happy as the cheerful sea reflecting bright moonbeams in its bosom. The soul equally exults at the sight of pleasure as it grieves at the knowledge of its unsteadiness, just as a foolish cat rejoices to see a fish even though it does not have the power to catch it.”
“When the soul has the pure knowledge of phenomena and awareness of itself, it comes to know that there is no such thing as actual pain or pleasure. With this knowledge, it remains calm and quietly composed forever and under every circumstance.”
“When the soul comes to know that it has no relationship with any pain or pleasure, and that its living has no purpose at all, then it is then said to be awakened in itself and to rest in its stillness of nirvana.”
“When the living soul comes to know by its internal intuition that pain and pleasure are unreal in their nature, it is no longer concerned about them but rests quietly within itself. When the soul comes to believe that the visible world is nothing but the emptiness of Consciousness or Brahman himself, it gets its rest in its stillness and becomes as cool as a lamp that has gone out because it lacks oil.”
“What leads the soul to becoming unconsciousness of pain and pleasure is the belief that all nature is emptiness, that all existence is the one unity, and the thought of an infinite emptiness. Thoughts of pleasure and pain are as false as the false appearance of the world. This error is inherited by the living soul from Brahma, the first of living beings in the world.”
“Whatever was thought and ordained by the first creative power in the beginning, the same has taken root in the living soul and is going on even to the present time as its nature.” The brahmin boy concludes.
Michael is very focused on what The brahmin boy is saying. He realizes this is important information. He asks: “Only when one feels some pleasure in his mind does it run in the blood through his veins and arteries. But the holy Narada could not be affected by the sight, or drop his semen because of it.”
“When the animal soul is excited, that excites the living breath of life force (prana) into motion. The entire body obeys the dictates of the mind, just as soldiers obey the orders of their commander. The vital airs being put to motion, they move the internal sap and serum from their seats, just as blowing winds bear the fragrance and pollen of flowers and drop-down flowers, fruit and leaves of trees. When semen is put into motion, it falls downwards, just as clouds driven together burst into rainwater. The semen then passes out of the body by the channels of the veins and arteries, just as running waters pass through the channels and canals of a river.” Said The brahmin boy.
Michael finds this line of discourse is stirring up many more questions, so he asks: “O you divine boy! Your instructive words indicate that you know both the past and present states of things. Now please instruct me. What do you mean by the nature of things, the power of Brahma?”
The brahmin boy responds: “Nature is the intrinsic character implanted in the constitution of things at the beginning of their creation. This nature continues to this day as the essential part of the pot or painting, as examples, and all other things. It comes on through an accidental course of its own. The learned compare it with the rise and fall of waves and bubbles in water, or the marks of defects in wood or iron. Through the power of this nature, all things in the world move about in their various forms with all their properties of change or inertia. Only the indifferent soul without desires is liberated from the influence of nature. Souls with cravings are fast bound with its own chains, wandering with their restless craving nature in repeated reincarnations.”
“It is the nature of everything in this extensive world to be born of its own kind. All persons and things continue to exist because of their own desires and tendencies, whether it be in the direction of virtue or vice. When the desires in a man’s mind are either diminished or brought under his control, he is no longer subject to the acts of goodness or vice. Utterly indifferent, he becomes exempt from both merit and demerit and from their consequences of reiterated births and deaths.”
Michael is still wondering about the incident with Narada. This story seems to have important hidden meanings, so he asks: ”O eloquent speaker, your words are as full of sense as they are of great importance to me. They indicate your great penetration into the depths of wisdom. Listening to the sweet exultance of your speech has given me a satisfaction equal to that of drinking a large dose of ambrosial water. Now be pleased to give me a brief account of the story of your birth and pedigree. I will listen with all my attention to your words of sound sense and wisdom. 6 Please sage, tell me what the son of lotus- Brahma, the venerable sage Narada, did with the seminal strength which unconsciously fell from him to the ground.”
The brahmin boy replies: “The muni sage curbed back the infuriated elephant of his beastly mind by the strong bridle of prudence and bound it fast with the iron chain of great intelligence. His virile strength, hot as fire, resembled the moon melted down by the flame of the final conflagration. It was as liquefied as quicksilver or other metallic solution.”
“The sage had by his side a water-pot made of crystal stone. He took that pot and put the fluid semen in it, as if depositing liquid moonbeams into the disc of the moon. On one side of Mount Meru, there was a projected rock with a deep cave inside. Passage into it was not obstructed by the heaps of stones which lay before it. The muni sage placed the pot inside that cave as the embryo is situated in the belly. He filled the pot with milk which he produced by his will, just as the lord of creation filled the Milky Ocean with its watery milk.”
“The muni sage neglected his sacred offerings and brooded over the pot, like a bird broods over its egg. Over the course of a month, the fetus grew up in the pot of milk, just as the reflection of the crescent moon increases in the bosom of the Milky Ocean. At the end of the month the pot bore a fully formed fetus, just as the orb of the moon becomes full in the course of a month, and as spring season produces lotus buds with their blushing petals.”
“The fetus came out in the fullness of time with its body fully developed, just as the full moon rises from the Milky Ocean without diminution of any of its digits. The body had become fully developed over this time. Its limbs were as beautiful as the horns of the moon shine brightly in the bright fortnight.”
“After performance of the initiatory ceremonies, the sage instructed him in whatever he knew, as one pours out the contents of one vessel into another. In course of a short time the boy became acquainted with all his father’s oral instructions and became an exact copy of the venerable sage. The old sage became as illustrious with his brilliant boy as the moon shining brightly with its retinue of resplendent stars.“
“Once on a time, sage Narada went to the heavenly abode of his father Brahma accompanied by his young boy and there made his obeisance to the first father of mankind. The boy also bowed down before his grandsire. Brahma, knowing the boy to be versed in the Vedas and sciences, took him up and set him on his lap. Lord Brahma pronounced his blessings on the boy and knowing him to be born of the pot and acquainted with the Vedas, gave him the name of Kumbha (the pot).”
“Michael, you must know that I am that son of the sage Narada and grandson of the great lotus-born Brahma himself. I am known by the name of Kumbha from my birth into the pot. I have the four Vedas for my companions and playmates. I always delight in their company and in the heavenly abode of my lotus-born grandfather, the divine Brahma. Know that the goddess Saraswati is my mother and the Gayatri hymn is my maternal aunt. My home is in the heaven of Brahma where I dwell as the grandchild of the lord of creatures.”
“I wander at my pleasure throughout the wide extended world. I wander about with a soul full of joy, and not on any errand or business whatever. I walk over the earth without touching it with my feet. Its flying dust does not approach my body, nor is my body ever fatigued from all its travels. It happened this day that I came to see your hermitage in the course of my ethereal journey, so I directed my course this way in order to see you here. Thus, O forester, I have given you the whole story of my life as you have heard just now. It is a pleasure for good people to hold conversation with the good and wise.”
Michael says: “Sage, it appears to me that the hoarded merits of all my former lives have brought you to my presence here today, just as an unforeseen hurricane drives the waters of the sea on dry mountain tops. I reckon myself as highly blessed among the blessed today to be this favored by your presence and cooled by your speech like ambrosial dew from your lips. Never has more sensible speech touched and cooled my soul to such a degree as yours now. Therefore, I consider your holy presence more precious to me than the gaining of a kingdom. The unrestrained delight which is felt free from self- interest and selfish motives is far superior to the self-restricted pleasure of sovereignty, which is delightful only once in imagination.”
Kumbha says, interrupting Michael: “Please put a stop to your words. Give me an account of yourself as I have given mine to you. Tell me who you are and what you are doing on this lonely mountain. How long have you been living as a forester like this? What is your main object? Tell me the bare truth, because it is beyond the principles of an ascetic to utter anything but the plain truth.”
Michael says: “Lord, as you are the offspring of a god, everything must be well known to you. The gods are fully acquainted with the secrets and circumstances of all people. I have very little to relate to you about me. My fear of the world has made me abandon it and make a home in this forest. You know this well, but I will briefly tell you the story.”
“I was once a businessman, but always had the desire for moksha, so I sold the company a long time ago for a seat in the forest. Know, O knower of all truths, that my fears of this world’s traps and future reincarnations in it have driven me to retire in this wilderness. This accursed world is nothing but repeated pain and pleasure and repeated life and death. I have undertaken spiritual austerities in these solitary woods in order to evade all this.”
“I sit in this cave as instructed by my Guru and perform my rigorous austerities without any rest. I allow myself no rest, but keep my vigils like a miser over his few possessions. I am without effort or attempt, and so without any fruit or result also. I am lonely and so helpless. I am poor and therefore friendless also. Divine personage, I am wearing out in this forest like a withered tree eaten by worms. I strictly observe all my sacred rites without fail, yet I fall from one sorrow into a sea of sorrows. I have grown too pensive. Even ambrosial nectar is unpleasant to me.”
Kumbha says: “Once I had my great progenitor, Brahma, tell me which is the more useful and preferable for mankind: the observance of duties or their nonobservance for the sake of knowledge.”
“Brahma replied, ‘No doubt knowledge is the supreme good because it leads a man to understand the unity of God and the oneness of himself. But action has been inculcated in man from creation as his duty in life, both for pleasure and for passing his lifetime. Let those who have not acquired their intellectual light and the sight of the soul be employed in their duties to their offspring and fellow creatures. Who that lacks a silk robe will go about naked instead of wrapping himself with a blanket or coarse cloth?’”
“’The ignorant who are moved by their desires and live upon their hopes meet with their objects as the reward of their action. The knowing and speculative theorist, having no desire in his mind or action of his body, meets with no reward of either. An action without its object goes to nothing and for nothing, just as fruit-bearing plants wither and die without being properly watered. As the effect of one season on plants is displaced by that of the succeeding season, so the fruit of an action is frustrated by the lack of desire. As it is the nature of kusa grass never to bear fruit, although they bear flowers, so my son, no action can produce any fruit without a desire for the object.’”
“’A boy’s mind, possessed with the idea of a ghost in his mind, sees a ghost before him. A sick man having hypochondria of his illness is soon attacked by it. Kusa grass presents its fair flowers to view without ever bearing fruit. In the same way, a speculative theorist meditates on the beauty of his theory without producing its results by the practice.’” Kumbha concludes.
“But it is said that all human desire is vain, and its accompanying egoism is a fallacy, and that they are the creatures of our ignorance, like our error of seeing a sea in the burning sands of a desert. So it is to the sage whose ignorance is completely removed by his knowledge of all things as the Divine Spirit. Of course, such a man has no desire rising in his mind, just as the eyes of the wise see no sea of water in the sands. A person is freed from his bonds of his disease and death by forsaking his desires. When his internal soul becomes as perfect as a god, he is exempt from future birth. But generally, the human mind is filled with desires and only the learned few are exempt. Transcendental knowledge of the knowable one exempts the divinely wise from their rebirth in this mortal world.” Michael said.
“It is true Michael, that Brahma and other gods, as well as all wise sages, say that knowledge is the chief good. In spite of your knowledge of this, why do you remain in this state of gross ignorance? What is the meaning of these pots and staffs, these wooden stools and those seats of kusa grass? Why is it that you delight in these false playthings of fools? Why do you not employ your mind to inquire into the questions of what you are, how this world came to be, and how and when it will cease to exist? Instead of inquiring in these solemn truths, you pass your time in foolishness like the ignorant.” Kumbha said.
“Why don’t you discuss the nature of bondage and liberation in the company of the learned, and pay your homage at their venerable feet? Do you want to pass your life in painful austerities, like some insects finish their days boring holes in the stones in which they live? You can easily obtain the delight you seek if you will only take yourself to the service of holy men and keep company with the tolerant and wise souls, arguing with them on spiritual subjects. Or you may continue to remain in your cave in this forest, living on the simple food of holy men, forsaking the evil propensities of your mind, and living like an insect in a hole under the ground.” Kumbha said.
“O divine child, after such a long time you awake me to my senses. Now I perceive that it was my weak- headedness that drove me from the society of respectable to this lonely forest. Ah! I find that my mind is today cleansed of its endless sins, which has brought you to me to criticize my past misconduct. O beautiful boy, from now on I consider you to be my teacher, my father, and my best friend forever. I acknowledge myself as your pupil, therefore I bow down at your feet and pray you to take pity on me. Please admonish me now on the subject of divine knowledge, as you are best acquainted with it, and whereby I may be freed from all my sorrows and settled with perfect peace and bliss of my mind. Initially you said that knowledge is the supreme bliss or supreme good of mankind. Now tell me. What is that knowledge which saves us from misery? Is it the knowledge of particulars that leads us to know the specials, or that of the general which brings as to the transcendental?” Michael said.
“I will tell you as much as I know and what may be best acceptable to you. It is best to not throw away my words in vain, like crowing ravens about a headless trunk. Because words uttered in response to a person’s foolish questions are thrown in vain. Unheeded, they are as useless as eyesight in the dark.” Kumbha said.
“Sage, your words are as acceptable to me as the ordinances of the Vedas. Though you utter them without previous meditation, yet I have full faith in them.” Said Michael.
Michael is coming around now, I am pleased. Thought Chudala who is witnessing this entire discussion, like watching a video in her mind. She gives Kumbha the words to say, then he says them. It feels like Kumbha is her own body.