This chapter is the English translation of Gujarati Book
               Title   -  Sadhak and Sathi
               Author  -  Shri Atmanandji (Dr. Soneji)

      CHAPTER - 1



      Forgiveness, a unique part of our religion, prevents emergence
      or the rise of anger in one's self, inspite of the outside
      forces that can get you angry.  Forgiveness is a desirable
      virtue of heroes.  Real forgiveness makes a person ponder, "Even
      though I have the capacity to fight with the opposing individual
      or object, how can I discard this virtue of forgiveness and
      resort to anger?  Anger demolishes the very foundation of
      forgiveness which is precisely my inborn nature, my true being."
      Great saints, who uphold forgiveness with such true
      philosophical thinking are real heroes in this universe.


      Passion, Anger, and Greed are the three basic vices.  They are
      described in Indian culture as the gateways of hell.  A Sadhaka,
      therefore, who fears sin, should try to overcome these three
      vices in the right spirit and sense.  When a person is overcome
      with anger, he forgets the difference between the good and the
      bad and acts blindly without being discreet.  The upsurge of
      anger creates several physical reactions that develop in the
      body of the angry person.  His heart throbs at a higher rate,
      his brows furrow, his face becomes flushed and he starts
      perspiring.  The person becomes belligerent, his hands and feet
      tremble, and the angry person attacks the adversary with blows
      of his fists or kicks.  He starts to hit with anything, like a
      stick, a dagger, a sword or a gun.  If a man does not want to
      surrender to such outside destructive forces (Tandava-nritya),
      he should evaluate his anger in its very initial stage, and try
      not to be dominated by it.


      One has to pass through two stages of training to conquer anger:

         1. Knowledge of the subtle nature of anger.

         2. Experimenting with forgiveness in daily life.


         The pathway to get rid of anger cannot be traced properly
         until we appropriately know what anger is.  Anger is a
         perverse state of the Soul.  There are three causes for the
         rise of this perversion:

         a. The external object or person has done some wrong to us,
            abused us or obstructed what we desired to achieve.

         b. Rise of internal illusory Karma.  Actually the soul is
            perfectly pure by nature and it has the valuable
            characteristic of forgiveness.  However, it gets turbid or
            confused when it is subjected to the rise of Karma
            resulting in anger.  Anger is the reverse of forgiveness.

         c. The main reason for the rise of anger is the forgetfulness
            of one's own nature, that is, of forgiveness.  This means
            the loss of faith and abandonment of the knowledge that "I
            am of the nature of forgiveness."  The result is an
            outburst of anger on the part of the mind.  Thus, the lack
            of clear knowledge about the basic nature of our true self
            is the main reason for the rise of anger.


         One who has firmly resolved that this soul is of the nature
         of forgiveness, has to remain awake and alert when anger
         seems to overtake him.  He should then ponder in his mind
         this way, "This anger is not found in my original nature; it
         is the result only of the rise of Karma or action done in the
         past life.  Why should I, then, give a place to this
         extraneous emotion in my soul?  This anger is unholy.  It is
         an enemy to my nature and it even leads to sorrow in this

         Moreover, the Karma that will shape itself due to anger will
         again arise and lead me to sorrow in future.  I, must,
         therefore, discard anger that causes loss to me in all
         respects and at the same time I must get firmly established
         in forgiveness, in equanimity of mind, and in the state of
         the knowledge, because I have the ability to recognize anger
         before it arises or immediately when it arises."

         A great soul-force is created in one's self, by constantly
         practicing in this way the awareness to separate the
         perversion of anger from one's true self.  With this
         soul-force, one gets firmly established in Samadhi, a form of
         unique forgiveness.  Then the person is not tied by the
         bondage of Karma, but experiences unique peace and
         unparalleled peace of mind and heart.  Be aware, O Great
         Souls, that constant and patient experimental training,
         through a state of awakening of the soul, is precisely the
         right way to cultivate the virtue of forgiveness and to
         conquer anger.

         Just as a man resolves to abstain from food at the time of a
         fast, or takes another religious vow, similarly, one who
         wants to root out anger, should take a vow of training
         everyday, "I shall not subject myself to anger today."  He
         should also fix a small penance for each lapse so that
         mistakes committed every day can be counted.  If a person
         trains himself for some time in this way consciously, his
         nature will change.  Such is the great power of this small
         vow, and hence, its great utility to the Sadhaka.


      It is possible that a Sadhaka will come across certain obstacles
      in the present age in which most people are averse to or dislike
      religion.  But a Sadhaka should know that such insults,
      obstacles and the like, coming from these people averse to
      religion, form a good opportunity for him to minimize his
      earlier Karmas.

      From one view-point, it is proper for him to be thankful to
      these obstacles for the same rather than get angry.  When
      various sorrows of mind and body or insults befall person, it is
      proper for him to think thus, "My previous Karmas have come to
      bear fruit.  These men or animals who inflict sorrows upon me
      are mere instruments.  I must, therefore, keep up my forgiveness
      and must not get angry with anyone."

      Also, when somebody accuses a person as being low, ignorant or
      pretentious, the person does not become that.  Generally we
      become what we think and feel.  After knowing this doctrine of
      truth, it is beneficial to all of us to keep up our nature of
      forgiveness, even if we have to make great efforts to do so.


      Enlightened meditation is quickly attained, in our path to
      liberation of the soul by resorting to this virtue of
      forgiveness.  Evidently we experience inner bliss.  An all-
      round atmosphere of peace is created because internal mental
      sorrows as well as external conflicts, quarrels and abuses exist
      no longer.  Thus, with the disappearance of anger and jealousy,
      atmosphere of friendship and unity is created everywhere in the
      society.  As new bondages of Karma do not arise for the
      individual Sadhaka, and as the former Karmas deplete and vanish,
      the soul becomes increasingly purified and a great state of
      Sadhana emerges.

      May this religion of forgiveness that leads to the bliss of our
      self and of others, reign ever victorious in our life.


      1. Forgiveness is the sublime opening to liberation of the soul.

      2. Where there is compassion, there is religion; where there is
         greed, there is sin; where there is anger, there is death and
         where there is forgiveness, there is the truth of the spirit.

      3. The Sadhaka should give up anger, realizing that it is
         unholy, contrary to the real nature of the Soul, and the
         gateway to sorrow.

      4. Uphold, forever, in your heart, forgiveness that leads to
         peace in This Life and which is instrumental in bringing the
         highest and the best state in the Life Hereafter'

      5. Just as a lamp shines of itself and shows the path to others
         by its light, similarly saintly souls in spite of numerous
         calamities bring calmness to others.

      6. Just as the earth tolerates digging, stomping and striking;
         just as trees tolerate cutting, similarly only the
         enlightened souls can tolerate insults and bad words.  No
         others have that capacity.

      7. The tree of religion, that grows through right conduct and
         right knowledge and is tended by self-study, austerities and
         faith, will be consumed to ashes by the fire of anger.  Let
         us, therefore, keep anger away at a great distance.

      8. Compassion, peace, equanimity, forgiveness, truth,
         renunciation and non-attachment are found in the personality
         of a person aspiring after liberation.  He is ever alert.

      9. When causes leading to sorrow arise, great Sadhakas again and
         again resort to forgiveness, thinking like this, "This is the
         occasion of a test of my life time Sadhana.  Why should I not
         be on the alert?"  or, "Despite being an aspirant for
         liberation, if I retort by harsh words, like ordinary worldly
         people, I would be just one of them.  What would, then, be
         the significance of my claim of being one aspiring after

      Pondering in this way, the tenacious "Sadhakas" are not shaken,
      and steadfastly maintain forgiveness.



      Shivaji was a great Hindu king of the state of Maharashtra,
      India during the seventeenth century.  He fought fiercefully
      with the last Moslim Emperor, Aurangzeb for the freedom of
      India.  He was considered a great warrior, patriot, and
      administrator in western India.

      Swami Ramdas was the guide and preceptor of the king Shivaji.
      It was with the training and inspiration of Swami Ramdas that
      Shivaji attained to a great success in his life.

      Swami Shri Ramdas is famous saint in the History of India both
      as the preceptor of the king Shivaji and also as a great saint.

      Once, during the summer, he was on his way to meet Shivaji with
      his pupils.  Some of his pupils entered a farm, broke off a few
      stalks of sugar-cane and began to suck them.  However, when the
      watchman of the farm arrived, they quickly ran away.  At that
      time, Swami Ramdas was sitting nearby meditating upon God.  On
      seeing him, the watchman thought, "It seems that this monk is
      behind it."  Under this mistaken belief, the watchman beat him
      severely and threw him out.  Swami Ramdas, with his spirit of
      equanimity, did not utter a single word.

      Now, when Shivaji met Swami Ramdas, he saw many scars on his
      body.  Shivaji gathered the facts from the pupils.  The watchman
      was immediately arrested and brought in front of the king

      Shivaji said, "Well Guruji, what punishment shall I give to this

      Ramdas replied, "I myself shall punish him."

      He announced his judgement in the following words, "From today,
      the farm shall be awarded to this watchman.  He shall be
      exempted from all taxes during his life-time."

      Shivaji, his courtiers, and the pupils of Ramdas, were all
      stunned on hearing this judgement.  They began to think.  Look,
      how compassionate are the hearts of great people!  Swamiji
      forgave fully this man's ill-deeds and also helped him in


      King Ranjit Singh (1780 - 1839), better known as the Lion of the
      state of Punjab, India, was well known for his kingmanship,
      benevolence and military leadership.

      Once, while he was walking on the outskirts of the city, a rock
      hit him.  The King was injured and his body-guards came running
      to help him and look for the person who has thrown the stone.
      After a shortwhile, the body-guards presented an old woman
      before the king.

      She submitted, "O King!  My grandson was without food for the
      last three days.  As he had had no food, I threw a stone into
      this mango tree, so as to get a ripe fruit to satisfy my
      grandson's hunger.  However, due to my misfortune, the stone
      missed its aim and hit you, your honor!  It was not at at all my
      intention to hurt you."

      King Ranjitsingh heard the old woman and said to his followers,
      "Give a thousand Rupees to this woman, as well as food and
      arrange to send her home in all honor!"

      The soldiers and others were stunned and said, "O King, this
      woman had the audacity to hit you with a stone.  She should
      therefore be severely punished."

      The king said, "Well, brethren!  If a tree which has no brain,
      yields a fine fruit when hit with a stone, how can we, as
      intelligent persons, punish this woman?"

      This is the reason why this great, benevolent and forgiving
      King attained a place amongst the noblest Kings of India.

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