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SRUTI - PAM's Encyclopedia

The experience of the Ultimate begins when every other experience dies out. Those who have acquired laya avastha in Brahman, as much as is possible for the human being, remain in it sometimes with the full depth, and sometimes a little shallow. A man fully absorbed in Brahman all the time can do any work but will look like a statue. (SS-519,520)

ULTIMATE STAGE

If I write the condition of the Ultimate stage, the scientists may possibly pounce upon me. It is extremely difficult to express the Ultimate limit but I shall write this much any way; when the abhyasi forgets himself as well as God, then it can be considered that he can never come in this world again in any form. In such a condition he shall remain drowned in such an ocean that there is nothing except that for him. Prior to it he would have sold away his world for the sake of the other world. Now, if he could sell away even the other world, the Reality alone remains. (SS-403)

UNFAILING WILL

Will is connected with the mental plane because you begin to act mentally, thinking of the goal in view and this continues till the end. It goes on getting new life in every region. It acts quickly to the extent it is pure and becomes free from doubts. That is, its potency goes on increasing. Now, its actions are effective in any of the worldly spheres called Mahamaya. Afterwards it is turned into the pure original form, a jewel indeed. Reaching this level, it becomes very easy for a man to transport any one from one Spiritual plane to the other within no time. And when a man becomes a “Brahmanishtha”, i.e. deeply immersed in Brahman, his will becomes unfailing. But, brother, this part of will which is developed to such an extent helps only in Godly works. If a man (You might have read in “Anant Ki Ore”) finishes the basis of doubt, then the will becomes supremely potent. Western philosophy is based on doubt, whereas it has no place in Eastern philosophy. To harbour doubt is to give room for a thief in the house. Brother, all these things will be known from practice (abhyas) automatically. The method must be correct and the guide an adept. One should remove grossness and go on dwelling in subtler conditions. (SS-66,67)

UNGODLINESS

Thoughts have life and they also work on the lives of others. But the tragedy is that we produce scorpions and snakes by our thoughts and tease others. Under the circumstances they do not serve the spiritual purpose but wade deep in the mire of ungodliness. We should rise according to the needs of the times and employ ourselves better for the good of others though this service is subordinate to the spiritual progress. (SDG-25,26)

UNIFORMITY

Uniformity is the characteristic of Nature and every one has his due share of it. God is known to be both samvritti and sama-darshi. A real master too must have his heart full with the feelings of uniformity, otherwise he is not worthy of the job at all. (SS-201)

UNINVITED GUESTS

Please see MEDITATION-THOUGHTS.

UNIVERSAL BROTHERHOOD

Know all people as thy brethren and treat them as such. (BWS-157)

All things descending from the Origin should be treated as coming from the same source. Just as children born of the same mother are related to each other in one and the same way, so also are all bound together by the same common tie of brotherliness, and are related to each other in the same way.

The underlying sense had never been fully grasped. Every thing emerged by the effect of motion around the Center and all work together unitedly. All are connected with the same Reality. There is no real separation. It was all really the effect of our own thoughts and actions that converted brothers and friends into strangers. It was due to our own feeling of selfishness that made them appear like aliens. This engendered separative feeling must now therefore be removed so that brotherly relations may be revived. This is one of the veils which enshrouds a devotee. Just as a feeling of remoteness sets in by itself among the members of the family when the number increases, in the same way our brothers and relatives begin to appear more and more remote by the lapse of time and distance, and the state which is common to all vanishes from the sphere of thought; only its solid form remains to view which we begin to love. We have diverted our thought from what was real and present in all of us. What remained in our view was that which manifested itself. We began to love it as far as we can. But love includes within it a latent feeling of enemity, so the current of thought began to settle down and affect it adversely. Everything began to appear differently and effected separation from one another. All these contributed to the formation of our individual network on account of which we lost consciousness of the currents that flow into every being appearing in man in the form of feelings.

The development of the feeling of universal brotherhood means the breaking up of the individual network that separated one from the other, and the closer adherence to the tie of fraternity. This will assist in attaining real knowledge. It will naturally lead to mutual association and greater attachment, and our dealing with one another will be moulded accordingly, ensuring greater peace and contentment to every one. How nice would it be to have it thus! Having accomplished this we proceed on further, which also becomes easier to realise. (BWS-157,158)

In our system we have it in the form of common brotherhood with a spirit of mutual love, service and sacrifice which are the very essentials of the pursuit. We strongly condemn the idea of personal service demanded by gurus on the grounds that thereby the followers shall be developing pious samskaras in them. On the other hand we uphold the view that a teacher, acting in a spirit of service, should himself serve the disciple not only spiritually but also physically if the need arises. (SS-189,190)

UNIVERSAL LOVE

I feel happy when the word `Universal love' comes from the mouth of any person. Generally the saints of the day preach universal love but they do not find ways to tell you how it is acquired. Only remove the hatred, I say, and universal love is there. Suppose a man is a liar and he wants to get rid of this habit, he should start speaking truth because a sort of character will be formed with concentration at the bottom in a natural way. If you attempt to be attentive on lie to be removed it would indirectly make it stronger and stronger because concentration is there by which they get power. So is the case with universal love. It is there like a silk-worm in a cocoon. (SDG-122)

It is nature of children that sometimes they feel more attached to the mother and sometimes to their father. Love, the basis of all is there, so the attachment is also there, of course, there may not be so many offshoots.We should live a life like the coot and the ducks in the water, which when they are out of water, have no effect of water on their wings. Similarly, we should love our parents and everybody in the family without being soiled by attachment. That is the spiritual way of expressing the idea.This motherly affection, so deep, for the first time shows that he has advanced a step further. That is the sign of aggravation of love. Now he has started learning love from the very base which moves on all other sides.One has to remove only the brokenness and he will feel the love flowing equally to one and all, and it becomes universal. In that case father, mother, husband, wife and everybody will have the same share. Love is not bad, but its proper utilization we do not know. That, our system will teach in due course of time. (SDG-125,126)

We have come out from Divine Energy, and it has become our base. But it has gone out of sight which we have to revive, if we want to maintain ourselves. Love is the way of inner awakening to the Reality. Sahaj Marg has come in the front with the basic principle in view. (SDG-38)

For further reading please see 9.00 P.M PRAYER.

UNIVERSE

Please see ZERO.

UNKNOWN

Consciously, the inner craving of a human heart is the attainment of the Real. This is the ladder for one to ascend towards the unknown. When this craving is satisfied we also become unknown to ourselves. We thus enter a state of oblivion where self is totally forgotten, and the consciousness of the body or the soul is all gone. The impressions of existence which encumber the heart are all washed away. One cannot imagine what he is or what others are. The tie of relationship is broken, and he does not feel himself connected with anybody. In short he loses his very entity. He does things which leave no impression upon him. The formation of samskaras stops, and he is free from their effect. He thus acquires the state of nishkam karma, so beautifully discussed by Lord Krishna in the Gita. At this stage the man attains an almost balanced state similar to that which prevailed before the creation came into existence. His heart is quite calm, and mind disciplined. He is so much absorbed in Brahm that he does not like to part with it even for a moment. So he can no longer meditate either on God or on himself. (SS-357,358)

Real love develops in purer mind, having its Nature Divine. We can only know the unknown when we become unknown ourselves. Sometimes, these things come and go but we should grasp them and make them permanent with us. From there, you rise above. (SDG-69)

UNLIMITEDNESS

You seem to be a bit perplexed at the idea that it is impossible to answer every ‘why'. Let me give you certain examples. The problem whether the seed came first or the tree has not yet been solved. But my view is that it was the seed that came first, and that was due to the effect of quakes and shocks of the Divine vibrations. One might as well ask why was the world created at all, or where did God come from? Just think for yourself what the answer can possibly be. I think if God could be asked where He did come from, He would not be able to answer. If he replies at all He cannot be God then, because with the reply the limitation would at once set in and His unlimitedness would be lost. (SS-516,517)

UNREST

Unrest and disturbance is the predominant feature of the time. For this the modern civilisation too is responsible to a great extent. It now requires a good deal of time and labour to overcome this disorder. It can be removed only through sincere love and devotion to the Divine Master, and this in all respects is the only unfailing instrument for it, and the surest path of success. (SS-549)

UPANISHADS

After a long lapse of time, after being occupied with the elements, it was felt that the thought had remained fixed upon it after continuously dwelling on it. Further, they again started to ponder over that Original current which would be called spirituality. The result of this is the Upanishads and this is the result of their right thinking. Now, will you not conclude from this that the form of evolution has been maintained in this, and this became the history of intellectual exertion? The above is just an introduction and expression of an unlearned one and the result of his mental ruminations (the sediment of his ripened thought). (SS-487)

UPARATI

Please see SADHANA CHATUSHTAYA.

UTTAR KASHI

My reflections about Uttar Kashi may briefly be summed up as follows. It is a small town situated in one of the Himalayan valleys surrounded on all sides by high mountains. The Bhagirathi flows by, rolling over its rocky bed, producing a loud murmuring sound. The population amounting roughly to about three thousand comprises chiefly of sadhus with their followers and attendants. They belong to different orders and organisations, having their own Ashrams of different shades and colours. There were many dharmshalas which accommodate visitors. The place also serves as a night-halt for pilgrims on their way to Gangotri, about fifty seven miles distant. The Gomukh, the original source of the Ganges, is a further fourteen miles from Gangotri. Behind the Gomukh rock there is a huge glacier which feeds the river. The scenery of the place, especially that of Harsal about seven miles from the place, is very attractive.

This being known to be a sacred place was presumably thought to be the abode of great saints and significant sadhus. But to my utter disappointment I found there not one among the whole host of sadhus and vairagis who might be said to be a real seeker of God in the true sense, though they were all clad in saffron robes, the patent uniform of a published saint. Almost everyone was found to be busy with the athletic exercises of asana and pranayama with full intensity and vigour, boastfully exulting over their abnormal endeavours. Besides this bodily labour, they also devoted a good deal of time for practising dhyana, bhakti, etc., physically. For them cognizance of God was quite out of question. Realization, except for its dictionary meaning, was far beyond their understanding. Meditations meant to them mere torpidity of brain, while samadhi, which most of them were crazy after, meant only a state of physical senselessness. In other words almost all of them, instead of being the pursuers of the Divine, were more the pursuers of self in the practical sense. yogic transmission, the very basic essence of raja yoga, was quite foreign to them, and they would not hear a word about it, not to speak of understanding or experiencing it, which would have meant a serious blow to their pride and prestige.

Such were the wonders of the place, which in fact were more than a person's two eyes could have witnessed. How nice would it have been if, instead of witnessing all and everything, one might have witnessed only That by seeing which everything would have come to one's view by itself. I was not interested in the scenery of the place {Uttar Kashi} which offered me no charm, since I have already witnessed the dreary waste of the Infinite, which to me is the very essence of the blooming greenery, and to which I have become accustomed. It serves me as a soothing balm to my heart's wounds. These happy wounds may however be only for those who are afflicted with the pricking pangs of love. (SS-SS-535,536,537,538)

Sruti

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