What, After All, Is Ravishri's Purpose?

Upon being asked the above question, Ravi Shree says, "To make Rawatpura a pilgrimage site (Teerthdham)." But did a Paramhans take reincarnation just for this purpose?

We need to try to understand what Ravi Shree's objective is. What does he want? Let's start with a story. In a family, there were four sons. All four were very obedient - Aatmaram, Indrajeet, Dheeraj, and Sanyam. Their names were also kept according to their nature. All four were extremely self-respecting, patient, self-controlled, and discerning. People from other families always harbored jealousy and malice towards the peace in their home and their obedience. They couldn't understand why there was peace in that home despite them being poor.

Meanwhile, the four brothers would mention seeing conveniences and amenities in others' homes to their mother. The mother would explain that others' homes have things, our home has peace! Believe me, this is a very great, unseen possession present in our home. The idea that those things are giving them happiness - this very thought is wrong. More conveniences do not mean more happiness. Happiness comes from experiencing things deeply, enjoying simply, and from the capacity to be content (or cherished/desired).

The four sons did not understand these things. They continuously peeked into other homes and became troubled seeing the unrestrained joy of their convenient, open lives. Their mother explained again, "'Worrying about what you don't have means destroying what you do have.'"

But ultimately, the sons were drawn by the attraction. Those families were already bothered by the unseen possession (peace) of this home. They also extended an open invitation to the four. All four sons had white kurtas on which their mother had embroidered their names. They loved wearing these kurtas with their names written on them, and on that day too, they were in those name-written garments when they left their home, leaving their mother crying and pleading, bound by the attraction of various pleasures.

To stop them, the mother lay down on the ground, but they were looking towards the sky. They didn't even realize when they stepped out, trampling their mother.

Upon arriving at the new home, their clothes started smelling; they had become dirty. In this home, black clothes were already prepared for them. The four brothers were very happy with their new life. Even after coming here, they intermittently felt angry at their mother for having held them back until then.

Meanwhile, the mother's condition. A stone statue, eyes fixed and waiting, staring at the distant road -

"Eyes weep... this heart burns...

When the ghee lamps... of my own home...

Illuminate... the stranger's courtyard...

... are illuminating..."

After a long time, one day, four people call out at this mother's doorstep in an extremely humble and pitiable voice -

"Mother, open the door." The mother feels the voice sounds like her sons' but shakes off the thought; her crazed mind thought every voice was her sons'.

She peeks through the window. "They were not her sons." They were weak, helpless old men, extremely wretched and helpless, perhaps begging. Their long beards and tangled hair suggested this. The mother was about to scold them when she smells something! Her sons' scent!! She rushes to open the door, but here were those same emaciated old men who couldn't even stand on their feet and had fallen on the doorstep, perhaps dying... ...or already dead.

The mother, restless from the scent, asked, "Did you see my sons nearby? They would be wearing white kurtas, with their names written on the back: Aatmaram, Indrajeet, Dheeraj, and Sanyam." Suddenly, the mother feels that these faces are like her sons'. She shakes those old men like a madwoman. "Who are you people anyway? This scent is of my sons, but they were young." The mother had become like a madwoman. Seeing this scene, a crowd gathered there.

Suddenly, in her confusion, the mother remembered that her sons were fond of getting their names written on the back of their clothes. She tells the crowd to turn them over; their names would be written on the back.

The dead bodies were turned over. Names were indeed written on the black kurtas, but at a stranger's home, full names were not written; English was used there. Even the names were like corpses present on their backs.

AIDS

Indian culture was weeping bitterly over the corpses of its sons.

The death of virtues is the birth of AIDS!!

"Neither found God, nor the union with the beloved

Have brought the gift of AIDS as interest."

The life of our country is founded on religious principles, and because of this, the lifeblood or foundation of our culture is self-restraint. Both the individual and society should regulate their lives with the help of self-restraint; this was the command of our country's scriptures. "Acceptance of enjoyments is only for the sake of renunciation, and life in this world is only for the afterlife." Everyone must keep these things in mind at all times. Our scriptures had drawn the attention of the individual and society towards this high goal, but today we have abandoned the old life based on sacrifice and self-restraint and have accepted the life of indulgence of the West. This has led to the rise of atheism, 'liking to imitate others', and lack of self-confidence in our old culture.

At the root of Western life is sensuality, selfishness, and lack of faith in religion. Due to this, if we like to progress like them, we naturally or intentionally have to become like them.

Attaining true knowledge of God, soul, afterlife, etc., has been the goal determined by our country since ancient times. At the root of all of India's customs and thoughts, a high spiritual objective is visible.

But the objective of other countries is found to be towards physical and worldly enjoyment.

It is true that Western society has made great progress in physical science, but even then, they do not find any way regarding spiritual science (Atma-Vigyan). The peace and contentment that the people of India have attained through spiritual science are proving to be a mirage in the desert for them.

The reason behind this is that self-restraint, selflessness, and an introverted disposition are the path to spiritual science, and the control or cessation of the mind is the means to self-realization.

The fundamental reason behind the extroverted Western civilization looking towards our dharma and our culture today is that the path they are on does not allow for the attainment of the soul in any condition.

But even then, we are looking at their paths and have fallen to what extent in morality by being bound by the attraction of their civilization, of this we have no realization at all. If a means were available to measure this on a Richter scale, the morality of Indian origin, which was at +100, is today crossing 0 and approaching -100.

Captivated by the desire for indulgence, we have forgotten our past history and past glory, and this destruction of intellect (Buddhi Nash) has brought Indian culture to the verge of extinction.

We must return, and not only us but also prevent our coming generations from going down that path. Moral upliftment is necessary. Without it, our own existence is not going to recover from this shaky state.

We have come far ahead on a path full of dangers, leaving our original path. Those who are going ahead on this path are standing gathered at one place. They cannot figure anything out; the path ahead is blocked, closed, its existence has ended beyond that. They themselves are returning to adopt our original path. Let's also turn back.

But how to stop this crowd? They are not even ready to listen; they are calling all scriptures and all customs and thoughts nonsense. They do not have time to listen to us. They say this is the 'era of meaning/wealth' (Arth Yug). The more wealth one possesses, the more respect they will have. Everyone is involved in this race; they tell us to run with them as well.

How is it possible now to re-establish their faith in dharma, God, soul, and Supreme Soul, which has been uprooted? This is impossible. God has been confined to temples and mosques; people have lost faith in his authority.

The trunk, fruits, and flowers of a tree are visible, but the roots that give life and development to all of them remain inside the ground. Roots are the fundamental reason for the progress and stability of the tree. If the roots dry up, if termites infest them, the tree's life will end. We too are like a tree! External splendor is the physical aspect, and the invisible aspect which is like the roots is the spiritual (Aatmiki). By not understanding the meaning of spirituality and considering only the physical as everything, we cannot achieve great success. We will be confined to mere survival and reproduction. If our roots are not nourished, we can never gain the shelter and glory like a flourishing tree.

In the field of physics, light means illumination, energy, and it is called the fundamental force on the basis of which all inert and conscious matter in the world is in motion. In spirituality (Aatmiki), this energy is conscious divine inspiration, an energy that makes a way to enter the depths of human being and brings out and reveals the mysterious layers of that realm, so much so that a person can directly see the descent of a divine level within himself. This is the light, upon attaining which, a person can see their determined path, walk on it without faltering, and achieve their goal. The high objective of Indian culture was that we should move forward by giving importance to this light and balancing the physical and spiritual aspects.

Seeing only the physical aspect is Western civilization; they deny the very existence of the spiritual aspect. And now we too, following them, have reached that point of moral degradation from where returning seems impossible.

This impossible task can become possible! If someone capable can explain the direct effect of the wonderful powers of the spiritual aspect. In the same way that the fruits, flowers, and leaves of the tree are visible, they can also directly introduce the utility of the root.

The work of moral upliftment is possible only when the benefits of moral upliftment and the harms happening from moral degradation are understood by us. If moral upliftment is connected to religiosity, to theistic belief, then someone must provide the realization of the existence of that invisible power.

God exists, this is accepted by every character in the crowd running in the era of wealth, but the belief that he is capable of helping us has gradually diminished. No one is ready to believe that by walking the path of morality we can become masters of extraordinary powers, that through the transformation of lust, a man has the capacity to become Narayan. They say, "Show us directly! First, let us see an airplane flying, then we will believe that an airplane can be built, and that it is within human capacity to build an airplane. Then we will turn towards this task."

For moral upliftment, a direct experience of the extraordinary, miraculous, and supernatural powers connected with religiosity, theism, and spirituality is essential. The crowd will stop. Every character in the crowd will return. They just need one realization: that forgetting the spiritual aspect is our mistake.

It might be difficult for Westerners to turn towards this side, although they are tired of their race and disheartened by the blocked path. That's why they are having to come towards us, leaving their original values, leaving their culture, which is relatively difficult. These values are ingrained in our very blood. This realization (Bodh) is that conscious divine inspiration which is the light of the spiritual aspect.

"The uniform direction and intimacy of each person's mindset and enlightenment becomes the cause of the birth of consciousness."

This very spiritual consciousness can gift back "Satyug" (the Golden Age) as a present, not only to our society and country but to this world again.

As soon as this electrical wave called consciousness arrives, the bulbs of patience, peace, contentment, divinity, sacrifice, altruism, faith, and self-restraint within us will not take long to light up. Let's read an amazing true story related to this idea -

A place located in the middle of dense forests, where a single old temple built in ancient times was heading towards ruin, there arrived a saint. When the villagers from nearby came to know that a saint had come, they reached there with the intention of just meeting him. When the saint called the villagers by their names in such a way as if they were previously known, they were astonished. Then the saint further astonished them by discussing their problems one by one and providing solutions. As soon as the villagers realized that this was an extraordinary saint, they all fell at his feet. The saint's supernatural personality awakened their sleeping faith in God. While on one hand, they had become indifferent towards devotion and considered matters of the soul and Supreme Soul as useless, on the other hand, they were now engaged in the renovation of the temple.

The discussion about the saint's amazing, extraordinary abilities spread from one to two, two to four, and then far and wide. Anyone who heard about him would come running to meet the saint in the forest. The saint would listen to all their problems, provide solutions, and ask them to have faith in the divine power. When those devotees expressed a desire to offer him something as a token of reverence, he would ask them to help with the construction of the temple. The saint attributed all credit for his supernatural personality to the deity installed in that temple and asked people to establish faith in that very deity. It was the time of Kali Yuga; who doesn't have problems? Upon hearing about the saint's extraordinary personality, all kinds of people, groups of pilgrims, Hindus, Muslims, Sadhus, and Sanyasis began to gather there.

The nature of the saint was also very simple and varied. Like a child with children, like a youth with youth, like an old person with old people. Sometimes he would open the deep doors of the ocean-like self (atma), and sometimes he would sit and engage in humorous, witty, knowledgeable, and benevolent conversations with people, like a modern Socrates.

While the saint's simple life and austerity made people feel indifferent to their own artificial lives on one hand, on the other hand, seeing his extraordinary abilities gave them a living, clear experience of the divine presence.

Every person's attempt to get closer to the saint, but when they were unable to 'buy' this proximity with money, people would try to figure out what kind of people he liked the most. The saint himself was of a simple nature; he also liked people who were simple, sincere, free from greed and temptation, and of a benevolent nature. To gain his closeness, people also started trying to change themselves internally. The saint had already given direct proof of his inherent intuitive insight into people's hidden thoughts and activities, so everyone always harbored the fear that they might not do anything unethical that would cause them embarrassment when looking the saint in the eye. For people involved in any kind of unethical work, the saint's sharp gaze felt as if it entered their body through a window and searched every corner. Such people were also gradually inspired by their inner conscience to move away from unethical actions and connect with the saint, seeing their future in it. The astonishing reason behind the awakening of divine realization of the spiritual aspect in atheists and those who considered only the physical aspect supreme, when their connection with the saint became understandable, people began to worship the saint as a unique and extraordinary being. The saint would say to everyone, "Look, God is in all human beings, but not all human beings are in God. This is why you experience troubles. Knowledge is meaningful only when you have compassion, devotion, and sacrifice within you." The saint's words would pass through people's minds, stay in the intellect for a while, and gradually transform into ingrained values (sanskars).

Many scholars and philosophers who had been hearing about the saint's supernatural abilities and extraordinary qualities for a long time began to try to understand the saint by keeping a sharp and keen eye on his every activity. The 'hidden reason' behind the way the saint was awakening devotion in people was not understandable. By this time, hypocritical and deceitful tantriks, sadhus, and those who claimed to be connected to spirituality had instilled a "natural feeling of contempt" towards religion in people; people viewed all sadhus and saints with suspicion and fear.

What is it about this saint that people neither have suspicion nor fear towards him, and everyone considers it beneficial to connect with him, viewing him as an avatar of God?

Discussions about this saint began among highly learned and realized men. From the saint's extraordinary abilities and miraculous deeds, it was realized that this was a Paramhans Yogi Purush (a highly realized yogi).

Because his extraordinary abilities were close to those of divine beings: reaching anywhere in an instant, being physically present in multiple places at one time, solving problems with a snap of the fingers, instantly bringing any object from a mustard seed to a mountain, tele-vision, tele-hearing! All the highest attainments (Siddhis) of a Yogi were within the grasp of that saint. But Vedanta calls a Yogi who reaches that state an Advaita Yogi Purush (non-dualistic), yet he was talking about duality (Dvaita Bhava). Having reached the Paramhans state, that Yogi Purush was sitting among ordinary humans, solving their problems. People could not understand his objective. Ultimately, the learned men considered it appropriate to ask the saint himself. When asked, the saint said that the deity in this temple had commanded him to make this place a pilgrimage site, and it is with this objective that he is staying here.

Anyway, it is true that that place had transformed into a pilgrimage site, and upon going there, people experienced spiritual peace and divinity. The wishes for which people went before the deity were certainly fulfilled. Faith had awakened in people, but that the saint's only objective would be just this – this idea was utterly unconvincing. When only a few people were connected to the saint, it was fine, but millions of people coming to the forest just to meet one saint!! This was certainly no ordinary matter, but extraordinary, highly unusual. In this way, if the numbers continued to grow, one day the entire country would follow the path shown by this saint. It was then that people paid attention and realized that the ethical upliftment they had been discussing just a few years ago – in a way, wasn't this saint doing the same thing? We were only thinking, worried about how to inspire people to stop the moral degradation happening in the race of the era of wealth? How to awaken the sleeping religious consciousness, the divinity, the spiritual aspect within people? Consciously or unconsciously, isn't the saint doing exactly this! Whoever connects with the saint or comes to this temple, that consciousness awakens within them, that consciousness in which the existence of Indian culture is inherent.

This saint, who is so extraordinary, a devotee from the outside but a knowledgeable person inside (बाहर से भक्त किन्तु अंदर से ज्ञानी पुरुष), is he doing all this unconsciously? No! This cannot be. Surely, this extraordinary person has come to Earth with the great objective of starting a new era in spiritual history.

Yes, you are thinking correctly, this true story is currently unfolding before us. Sant Ravi Shree is that saintly person.

The definitions within us, which had changed due to constantly looking towards Western civilization without our understanding, the faith that had been uprooted – that is returning as soon as we connect with Ravi Shree. We are changing; our ideologies are returning under the original Indian culture. Ravi Shree's simplicity, self-sacrifice, and extremely strong feeling of humanity have begun to create indifference towards our artificial lives. Renowned philosopher H. Jarner says that the essence of modern philosophy is that no event happens suddenly; every event occurs under a rule.

Ravi Shree's coming and staying in Rawatpura cannot be just a coincidence; it must have secured its place as a very important event in the history of tomorrow.

India's age-old spiritual history is a witness that it is the history of those saintly persons who have not only undertaken campaigns to conquer the Supreme Being but have also tried to turn people towards the path of Satyug by taking them along. This has been the fundamental goal of all the great men of our country, known and unknown, that the human community should always pave the way for the advancement of its spiritual aspect. Without this, our existence will falter.

Ramakrishna Paramhans used to say that one who is to become a world guru must truthfully know the paths of progress shown by past avatars and acharyas to have complete knowledge of all kinds of spiritual states and must ascertain whether people follow them or not. And if they do not follow, the reason must be found, and a suitable path for modern times must be sought.

Ravi Shree also did this. In today's era, we would not return without divine and supernatural experiences, but now we are returning; our moral upliftment has begun. Once the plant of faith takes root, it does not take long for it to grow.

Ravi Shree can adapt his style so quickly according to the mental makeup of different individuals that his views often appear contradictory. His natural and ordinary practical wisdom has the amazing ability to 'serve his thoughts according to that person', keeping individuals in mind. He also has the divine capacity to infuse his spiritual power into any person and raise them to the highest consciousness.

Before taking his place at this location, Ravi Shree fully assessed today's religious, economic, and social conditions, had a direct encounter with human suffering and torment, and finally determined his place for the advent of spiritual consciousness.

Today, the increasing faith towards religion among millions of people connected with Rawatpura, and the unprecedented change in everyone's scope of thinking, are clearly symptoms of a spiritual revolution.

A task that seemed impossible has begun with extreme simplicity.

"I walked alone towards the destination, but

People kept joining, and a caravan was formed..."

Today, our moral duty is that if any person wishes to awaken spiritual consciousness for human welfare, keeping the high objective of moral upliftment paramount, then we should also dedicate the fundamental goal of our lives to that 'Great Objective'. Perhaps this cooperation of ours will again seat Hindustan (India) at the foremost position in the world.