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absence was noticed. On my way, it espied a large tree, whose
branches were overhanging the roof of a pagoda; on it I
eagerly climbed, and, hiding myself among its thick foliage
upon the dome, awaited what fate had in store for me. About
4 in the morning, I heard and saw through the apertures of
the dome, the Sepoys enquiring after me, and making a dili-
gent search for me inside as well as outside the temple. I
held my breath and remained motionless, until, finally believing
they were on the wrong track, my pursuers reluctantly retired.
Fearing a new encounter, I remained concealed on the dome
the whole day, and it was not till darkness had again set in
that, alighting, I fled in an opposite direction. More than
ever I avoided the public thoroughfares, asking my way of
people as rarely as I could, until I had again reached Ahme-
dabad, whence I at once proceeded to Baroda. There I sett-
led for some time; and at Chetan Math (temple) I held seve-
ral discourses with Brahmanand and a number of Brahma-
charis and Sanyasis upon the Vedanta philosophy. It was
Brahmanand and other holy men who established to my entire
satisfaction that Brahm, the Deity, was no other than my own
Self-my Ego, I am Brahm, a portion of Brahm; Jiv (Soul)
and Brahm, the Deity being one and the same. Formerly,
while studying Vedanta, I had come to this opinion to a
certain extent, but now the important problem was solved,
and I gained the certainty that I was Brahm.'
Study of Vedant
At Baroda learning from a Benares woman that a meeting
of the most learned scholars was to be held at a certain loca-
lity, I repaired thither at once; visiting a personage known
as Satchidanand Paramhansa, with whom I was remitted to
discuss upon various scientific and metaphysical subjects.
From him I learned also, that there were a number of great
1. On the second thought the Swami perceived the absurdity
of this doctrine and wrote a book, called Vedant Dhwant
Nivaram in refutation of Vedant.—T e.i. In Kashi.