The history of Bhagwan devatma’s life is nothing but a story of the drama enacted by the unique highest sublime forces which menifested themselves in his unique soul. These wonderful forces of the complete and all-sided love for truth and goodness and all sided hatred for untruth and wrong played a two-fold part in his life.
As they gradually evolved , they firstly not only made the existence of every form of untruth and wrong impossible in his soul, but compelled him to wage a ceaseless and tremendous war against all form of fiction and untruth that prevailed in the religious, social, political, and other spheres of man’s life, and all the forms of evil, that infested the world in daily dealings, usages, customs, religions, etc., of man. Secondly, they impelled him to devote his all to bring about the rein of truth and goodness in all relations of man in this world.
The renunciation of belief in the huge superstition of the one God without a second, of which monotheists seem to be so childishly fond, marked only a stage in the further evolution of these noblest forces. This belief was the last stronghold of fiction in the prevalent religions of the world. As soon as it was blown up, Nature- the one eternal reality –became an object of true study and research to Devatma
While blind faith is the chief piller on which theists lean for their support, the stern canons of the scietific method of investigation formed the only weapon of offensive and defensive work for bhagwan devatma in the vast regions of this infinite universe. He, therefore, stepped now into a new era of life and work. In his Autobiography –volume 1, chapter 16, he stated:-
“Having stepped into this new world of thought, all that remained for me as the most essential thing, was to carry on investigations regarding the universe –more particularly, in the domains of human world and human life, as a part of the universe. From this time Vishva Tattwa (philosophy of the universe) and manush Tattwa (philosophy of man) formed the chief topics of my study. The canons of scientific method of investigation which were essential in all such studies acquired complete sway over my heart. The principles of experimental interrogation together with right logic had captured my heart to such an extend , that it became impossible for me to accept my knoiwledge merely on the basis of imagination or blind faith. How is it that some of the greatest thinkers and even some of the scientists are prone to accept several false and fictitious religious beliefs? This is because
- Either they consider religion to be a matter of blind faith and taboo every form of scientific investigation or test in regard to such matters, or
- They distort the truth of science in order to support their accepted false faiths.
For a lover of truth both these positions are intolerable. In his own light he considers both of them as false and hense abhors them.
As all the various constituents of the love of truth had evolved in me, i had arrived at that stage of life where it was not possible for me to accept anything whether ancient or modern in matters religious, which could not stand the test of the canons of scientific method of investigation. I was anxious to accept all religious beliefs and matters not on the basis of mere faith but as pieces of true and verifiable knowledge quite in conformity with scientific test.
As light and darkness are opposite things, so blind faith and true knowledge are mutually contradictory …. what man needs is true knowledge which should be eternal and not blind faith which is born of the uncontrolled play of imagination and which spreads nets of falsehood to entangle mankind and thus squeeze out its life.
Then realising this extremely blessed states of his unique soul which had broken the bonds of all fictitions, he wrote:-
When i look upon the uniqueness and grandeur of this liberated state of my evolved soul, i feel myself indescribably blessed, deeply grateful, abundantly happy and immensely gratified.
It is difficult for those souls who are ruled by one or many of the low-loves and low-hates to comprehend this unique state of his ssoul-life. And so long as a soul does not receive his unique light and power, he is not able to perceive the refelection of that grand beauty on the mirror of his heart and to such a soul the above expression of feelings would convey no adequate idea.
Unbound and free, inspired by the forces of complete love of truth and goodness , Devatma stepped into a new altogether untrodden region of soul-life, to carry on all alone and unaided, the most strenous labours of investigations in that field. A lonely traveller, who is urged on by his masterful love of truth not to rest but to march on amidst dark clouds of despair and disappontment, oft-repeated shocks and dead walls and not to lay down his spade till he had cut down all obstacles and reached the goal, is alone capable of describing his experiences of the crushing labours during his long journey and divine joy of the goal reached.
It would be our most pleasant and profitable duty to convey, according to our insignificant powers, some idea of the great journey which bhagwan devatma undertook into these unexplored domains of thought and of his vast mental struggles bodering sometimes on desperation and of the excessive relief and divine joy that suffused his unique soul when he captured the post he was out to conquer.