Daily Inspiration
SRUTI - PAM's Encyclopedia
RADIATION | RAJA JANAK | RAJA YOGA | REAL ESSENCE | REAL EYES | REAL HERO | REAL MAN | REAL SPIRIT | REAL SUBSTANCE | REALISATION | Realisation - Common Man | REALISE | REALITY | REBIRTHS | RECITATION | REFLECTION | REFUGE | REGIONS | REGULARITY IN PRACTICE | RELATIONSHIP | RELIGION | Religion - Fate | Religion - Formality | Religion - Gods And Deities | Religion - Idol Worship | Religion - Religious Feuds | REMEMBRANCE | RENUNCIATION | REPENTANCE | REPRESENTATIVE | RESEARCH | RESIGNATION | RESOLVE | RESTLESS | RESTLESSNESS | RESTRAINT | REVELATIONS | REVIVAL | RIGHT THINKING | RINA | RITUALS |
RADIATION
Frequent reference to this process {Yogic Transmission}, in the present society of educated persons, has led certain religious teachers, today, to defend their inefficiency in this respect by explaining to the people that there is nothing peculiar about transmission. It generally happens, when you are in the company of a Mahatma or a saint that you are to some extent relieved of your disturbing thoughts and feel comparatively calm for a while. This they claim to be due to the effect of transmission by the Mahatma. Those who offer this explanation, mean only to deceive the public with a view to whitewash their incapacity. What they interpret as transmission is really the automatic radiation of the pious Paramanus (fine particles) from the Mahatma. It affects all those assembled there with the result that calmness prevails to some extent so long as they are there. It is only a natural process and has nothing to do with transmission. It is not only from a Mahatma or saint that such Paramanus (fine particles) radiate but also from everyone whether pious or wicked, saintly or devilish. If you are for some time with an impious or morally degraded person you find similar impious Paramanus radiating from him and affecting you, with the result that you find your thoughts flowing in the same channel for the time being. The effect of such radiation remains only for a little while and disappears when you are away from it. This is the reason why, often religious teachers are found to be making complaints of the indifference of the people to follow what they preach to them. They say that people, when they go back after hearing their Upadesh (sermons) cast off all they have heard then and there retaining nothing of it in their mind. I think it is not the people but the teacher or the Upadeshak (Preacher) who is really to be blamed for it, for he has not the capacity or power to transmit what he means to preach from the platform. Similar views are expressed in connection with Sankirtan performances.The peaceful atmosphere created on such occasions is claimed to be due to the effect of transmission. It is really the result of vibrations produced by the sound of singing in a chorus. We experience the same thing at all music parties that we attend. On such occasions our mind is mostly focuses on one and the same thing that is in our view, and we are, for the time being, unmindful of other things. In Sankirtan, as our thoughts are located on some pious idea we begin to feel the same thing in our heart automatically. It has nothing to do with transmission. (BWS-223,224,225)
RAJA JANAK
A few words to review the exact position of Raja Janak as a great saint of his time. He held a high position among saints. The great rishis of the time used to send their sons and disciples to him for higher training. But all his prominence as a saint was due not only to his spiritual attainments alone but also to his being a king as well. As for his spiritual elevation he had crossed the region of Heart, attaining avyakta gati (undifferentiated state), and had just entered into the Mind region. Of all the eleven circles of the Mind region he could have, by that time, crossed only the first one, and was lingering in the sphere between the first and the second circles. (SS-378)
For further reading please see SPIRITUAL SPHERES.
Raja Yoga is the old system or science followed by the great rishis and saints to help them in realizing Self or God. It was prevalent in India long before the time of Ramayan. It was first introduced by a great rishi who lived seventy-two generations prior to Raja Dashrath of the Suryavamsh (surya or Sun dynasty). He devoted much of his time pondering a good deal to find out the real method of achieving freedom by which problems of life could easily be solved. He was swimming in the central region (as described in the book), being mostly attached to the Centre itself. His state was akin to that of the present Personality now working for the Change, as required by Nature. After pondering long over the subject, the great sage at last discovered the method which ultimately developed into what is known as Raja Yoga. When he was in close touch with the Centre he discovered the reality of the world with its cause or force in existence. He found out that the motion or stir of some power from beneath the Centre brought the present world into existence. That stirring thought is in other words called upaadaan kaaran or Kshobh. At last he arrived at the conclusion that it is the outcome of the power which is similar to, or identical with the thought power of man. Naturally he deduced that thought could bring out such results and that its power is unlimited. He then took work from the thought power which fell to our lot, and with it he started training. That is the basis of Raja Yoga or the king of yogas. The kingly thing in us is thought which ultimately develops, steering us to our goal. Sages after sages have improved and developed it as their practical experience increased. Thought ultimately takes the form of reality, and appears in naked form, so to say. This can all be verified by the persons having clairvoyant vision of a high merit. There may be different methods of teaching through this science but the governing principle remains the same. With this power or force we establish a link with God. Improvements have, at times, been made by great sages to develop it according to the needs of the time. Commentaries have been written on the subject, discussing elaborately the philosophy of yoga. But the underlying thought is the state of vision which a man must develop. Things appear in their true perspective, and their mystery is revealed to him who rows farther in his slender dugout and improves to the utmost. (BWS-25,26,27)
I may also bring home to your mind that there are different forms and practices for achieving the end. They might lead you on the path of realization to some distance, but how far, I do not propose to discuss here. I leave it to the judgement and the experience of the readers themselves. But I assure you positively that it is Raja Yoga and the Raja Yoga alone that can lead you on to your ultimate destination or the highest point of human approach where you are in perfect harmony with nature, assuming your absolute and pure form. No other form or practice can bring forth such results. It is, therefore, essential to have recourse to this science if you aim at the highest point. The help and support of a truly worthy guide is of course, the essential factor and at the same time a serious problem of the day too, but a true seeker, I assure you, shall never fail to find him. (BWS-211)
I have shown the efficacy of Raja Yoga. It is the only thing which can weave one’s destiny. It is complete in itself. Practice and anubhava only can reveal it. I do not ask you to believe me blindly, but I would most solemnly request you to practise it in right earnest and see that things are coming to your knowledge. There are other methods too to practise Raja Yoga; but I assure you this method, as given in this book, is the most benefitting. My sincere advice to the readers is to seek the adept in this science. It is very difficult to find such a person, but they are there, no doubt, in this world . (BWS-94)
There are numerous means and practices prescribed for Realisation, out of which we have to choose that which guarantees speedy success. Now what that may be let each person judge for himself. For a hint I quote below the judicious opinion of Swami Vivekananda on this point. “It is Raja Yoga alone that successfully leads a man up to the highest level of approach, and none but one having the capacity to apply his own internal powers through Pranahuti is fit for being a guide or master.”(SS-134)
One proceeds with subtlest means for silencing the ever-active tendencies of the mind. Besides, in practicing this one is always away from the idea of the body since he has fixed his attention upon the subtlest. (SS-134,135)
In Raja Yoga we generally start with meditation. There is a great underlying philosophy in it. (BWS-39)
If one is to be brought to the stage of liberation, Sahaj Marg method for it would be to divert his soul towards the Ultimate. The result shall be that he will go on developing till, by the last moment of his life, he will finally reach the destination and attain liberation. I can proclaim by the beat of the drum that none except a worthy master having at his command the power of transmission can ever bring forth such wonderful results, and that Raja Yoga alone is the path which promises sure success. But this can fall to the lot of those fortunate ones alone who are actuated by an earnest longing for liberation and are really destined for it. The various successive steps of yoga laid down in Patanjali's system are all included in the one routine process under the system of Sahaj Marg and are covered by the abhyasi without undergoing each one separately. But since that is possible only through the help of Pranahuti, I wish more and more abhyasis to come up to it and be profited thereby. (SS-370)
Our gathering, however, is somewhat different. We(human beings) are there, from where nothing comes to us by way of knowledge even about our own selves. That means, we possess that stability in a natural way, which can be described as a stance of balanced Balance. Everything has started after it. In other sense, we were there, when the Creator (Brahma), Preserver (Vishnu), and Destroyer (Mahesh) had not yet come into being. Now, what is there? Greatness! No! What is the Destination, where we have to reach? It may, preferably, be called insignificance. If we chose to designate it as such, it is an insignificance, of which we know nothing! and Greatness of a sort — viz, Similitude, where no knowledge of Similitude itself is to be found. And this, dear brethren, is the Real Essence! (SDG-39,40)
“Hazaron sal nargis apni benuri pe roti hai
Badi Mushkil se hota hai chaman men didawar paida”
“For thousands of years the eye-shaped narcissus flower weeps over its sightlessness.
One with real eyes is rarely born in the garden." (SDG-85)
In order to control our thoughts and actions we have to look to the proper working of the mind, which is never at rest even for a moment. I have often heard religious teachers railing at it in bitterest terms, ascribing all bad names to it and proclaiming it to be our worst enemy. The reason is quite plain. They think it to be the cause of all evil within us, and consequently they advise people to crush it and not to follow its biddings. But generally people find it a hard task to restrain the diverse activities of the mind, or to disregard its biddings. Their theoretical advice and lectures in this respect are, therefore, not of much avail to them and almost none of those attending their lectures has ever been able to achieve the object in a practical way. Besides the present circumstances and the environments too contribute much towards the ever-increasing activities of the individual mind. Almost everyone, today, feels his life to be a hard struggle for existence confronting acute problems of poverty, insecurity, distress and rivalry and it is almost impossible to keep himself free from its effects. The result is the constant unrest and disturbance of mind. We breathe in the same thing from the atmosphere and are consequently led away by circumstances and surroundings. Our individual mind has become the weathercock, turning its face at every blast towards the direction in which the wind blows. The real hero in the struggle is one, who braves them courageously and keeps oneself free from their effect. (BWS-201,202)
A man can be a real man only when his eye is diverted towards his inner self. Therein lies the real quest for Reality. One who adheres to it establishes his footing in the sphere from which everything descended by itself. In other words he connects his link with the main Source. The only thing which remains then is its expansion for which the prescribed abhyas is sufficient. I prescribe the easiest means, still some people do not pay much heed to it. The reason may perhaps be that they have no real craving. When craving is created(May God will it so!) the attainment of the goal becomes a question of no time. (SS-39,40)
We have now to enter into a new life, a life which is beyond this outer life of ours. We might just as well say that the real man exists behind this, the apparent man. Now since you want to enter upon the real life, you have to seek for the real man, the man behind the man, or the man beyond man. Such a personality, if he does exist, can be traced out only by the heart's eye and can be felt in every molecule and atom of the body. Though possessing a physical body, he shall in no way be attached to it and he shall be nearest to zero. His covering shall be the whole universe wherein he shall have his own play. You will find him present in the sand of the desert, as well as in the waves of the ocean. You will find his presence in the light of the sun, the moon and the stars. He shall be in existence everywhere, in hell as well as in paradise. But how to trace him out is the real problem. In fact that is the very thing which by my master's grace lies pouring on me, and which I impart to the abhyasis through transmission. I take it as a part of my duty, not expecting any return for it, though it automatically becomes due from the abhyasi in the form of rina or debt (not taking the word in its popular sense, of course). What I mean thereby is only the reaction on the part of the abhyasi. (SS-99,100)
Some persons seem to be under the impression that the practices prescribed under this system are by themselves sufficient for the attainment of the final goal, but that is not exactly so. While referring to Sadhana under Sahaj Marg I must draw attention to the real spirit of it. The abhyasi must not fix his mind upon its outer features only. Unfortunately people keep their eyes only on formal rules and methods and ignore the real spirit. Under the system, though the spiritual training is imparted through transmission, still the most important and indispensable thing remains for the abhyasi to develop in himself. It is love and devotion to supplement the abhyas. This feature was introduced into Raja Yoga by Lord Krishna in order to speed up the progress of abhyasis. (SS-37)
During our march we pass through the circles given in the ‘Reality at Dawn'. You will find the entire Universe along with these circles even in every atom, but it requires a good deal of time and anubhava to come to its proper understanding. So, we must look to the real substance and not to that which it displays. The diagram showing the lower and upper regions of heart is only an imaginary ground to come to an understanding. (SS-92)
When the idea is there, action comes as its result. If meaning is there, the words are also there. When you dilapidate all these, Reality begins to dawn, till it grows to its full length giving fruits and flowers. Merging of course is the chief thing which is bestowed upon the simple being and simple man is he who knows nothing about himself. Longing for Reality brings a person to the right path. It gives a new life to the sleeping condition of a man and him for the highest approach reserved for human beings. Not only that, it transforms the whole being, shattering all the obstacles in the way of progress. The true meaning of Realization is “Death of Death” or “End of End”. If a man is absorbed in this condition, it means the way is clear now. (SDG-153,154)
Realisation is a practical pursuit for which direct perception through practical experience is essential. The rigid rules of life generally put forth as essentials for the pursuit are hardly practicable in the normal life of man. What the world needs today is an efficient method based on scientific lines, and running in close collaboration with our normal living. Our great master, with due regard to all these difficulties and keeping in view our physical and mental disabilities and shorter span of life has, by his kind grace, offered us this easiest way which ensures greatest success in the least possible time without unnecessary toil or exertion. (SS-33,34)
In fact there is no charm in realization, no enjoyment, not even the Consciousness of peace, bliss or of realization itself. It is a static state, unbroken and unchanging. (SS-549)
Everyone wants peace. That means that realisation is not the object. In that case he will get only peace and not realisation. But if realisation is the object, peace will automatically come in its wake. We should not be only after knowing what realisation is but should try to attain it as well. (SS-539,540)
Realisation can better be defined as a state of changelessness which is a condition seldom bestowed upon man even in the course of thousands of years. But if one happens to get a master who has attained it in full, and the abhyasi too is keenly interested in and really earnest about it, it becomes quite easily attainable. But so long as there exists the feeling of `is' (existence), it is not complete realisation. It follows therefore that even bliss is a drawback. Do not be afraid of it, brother. It is such a super-fine condition that whomsoever God pleases to bless with it will be prepared to undergo the hardest pain for it rather than part with it even for a moment. I believe that may be sufficient for your understanding and satisfaction. You have gone away from this place, but you have left your memory with us. You have been a guest who, on departure from the place, took away the host as well along with himself. You must have conveyed my message to your friends; now it rests with the Master to carry it home to their hearts. (SS-344,345)
The process generally adopted for it {Realisation} is classified under three heads, karma (action), Upasana (devotion) and Gyana (knowledge), which offer common basis for all the different religions and creeds. (BWS-268)
Every religious minded man and scientific explorer is of the opinion that it is the subtlest force that is working. You can easily know it if you are away from the grossness which you have gathered round by your misguided thoughts. Now you can easily deduce that if it helps our movement towards subtleness, the method is correct. But if it tends to enlarge your self with grossness it is not only wrong but it also pulls you down, and realization becomes far distant. (SS-353)
It has been preached from almost all platforms that the Realisation of the Absolute is beyond the capacity of the common man. This mistaken notion prompted by self-styled Gurus has settled down in almost everybody's heart; and to-day they have even lost craving for higher aspirations. I wish to impress upon you that the common man has as much right and capacity to realise God as those sitting in the hierarchy of religion — rather more. What is needed is a correct and natural path followed with complete devotion. Sahaj Marg urges upon people to realise this simple truth and apply it in their routine of life. (SDG-111)
The real merit of the system will come to light if one comes forward as a true seeker for it. Hardly a few among the abhyasis exert themselves to make themselves receptive. Even then I thrust it upon them at times, but I fear I may have to carry it all with me when I leave the material form. It is necessary for every man to realise the effect of the conditions infused into him. Then alone can it be utilised for the uplift of others. There are so many conditions and so many points specified for them, and still more are being discovered. But none perhaps displays the capacity to utilise even one or two of them. I am, on the other hand, burning with an eager desire to see every abhyasi having a taste of the condition at every point. If an abhyasi partakes even a little of it he will be greatly transformed. My master too affirms that it is very difficult to find one who may be fit for the spiritual training up to that extent. (SS-372,373)
Reality is not a thing to be perceived through physical organs of sense but it can only be realized in the innermost core of the heart. We have, therefore, to go deep into it to solve our problem of life. (BWS-264)
The Reality which one aspires for is really so simple and plain that it is, for that very reason, often beyond common conception. So, for realising it we must also become simple like it. For that, it is absolutely essential that the means, which we adopt for the purpose, must also be equally simple and natural. (SS-15)
Reality is beyond force, excitement or heat. It is similar to the state which prevailed before heat came into existence. It is in fact beyond feeling or understanding. That is Reality in the true sense. (SS-373,374)
Now the same question of science comes once again. I think I have given the reply to some extent. But if you want still more we should say that we are on the path, and we have made ourselves such that we are in conformity with the Reality. Then it can be definitely said that Reality alone is in our view. Nay! we ourselves have become such. We have become the abode of the Real Knowledge. Nay! now we ourselves have become the knowledge. The remark of `X' that they are truer than the mathematical symbols can be correct when we get dissolved in it, and the very thing comes before the view which is right. Whoever goes on the path, the same thing comes before him. Now you may think that there are poetical points in it, where there is the possibility of exaggeration also. Yes, dear brother, it helps the thought to pick up by constructing its surroundings in order to show the Real Thing. I am also often obliged to take work from it. For example, I shall write a couplet:—
The lover is weak and the beloved is very delicate (tender).
Let somebody raise the veil.
Now if you ponder over the meaning of this, it will be proved that the Lover and Beloved are both inactive, which is the real condition; that is, That condition which is the Reality is expressed thus. (SS-491,492)
The completion of the Bhog of all the Samskaras, formed every moment cannot ordinarily be possible during the whole life. Thus when our life comes to a close we still have a lot of samskaras in store within us. These very Samskaras become the cause of our rebirth, in order to offer us an opportunity to complete their Bhog, but unfortunately, instead of finishing them we add more than those we have exhausted. (BWS-196)
When I approached the holy feet of my great Master, I was quite blind to all these things. I put the books away thinking them to be of no use. I was interested in Him and Him alone, and nothing of the world could offer me any charm. Coming into the world again and again can never be overcome so long as one feels interested in it, and welcomes it. But an imposed physical detachment from the world is no solution for it in any way. (SS-530)
For further reading please see PROBLEM OF LIFE.
Now about reciting God's name over and over again advised by certain sages as the surest means of Liberation in the Kaliyuga, I believe that unless we merge ourselves in the vibrations produced by reciting God's name we can never be sure of getting the desired result. Some scriptures tell us that if we recite the name of God continuously for 24 hours we shall have his darshan. My mother once, long ago, did it in all earnestness but to no effect. The theory of darshan too, as popularly believed, is not at all convincing to me on the basis of my own experience and anubhava in Realisation. I too sometimes advise mental recitation of Rama, resting our thought all the while on His attribute of All-pervadingness. This process is helpful in bringing about the state of constant remembrance too. Strictly speaking we do not actually recite anything but only fix our thought on the attribute without trying to picture it in our vision. (SS-29,30)
This world is in fact a reflection of the other world. When this one is moulded properly, its effect extends on to the other world whose reflection it is, and that too will begin to get purified. This will greatly smoothen our task and help us further in the attainment of the Ideal. Our success here will lead to our success there. By the world that casts the reflection I mean the Brahmand or the Astral world where everything happens in an astral form prior to its coming to this world in material shape. In Brahmand it comes down similarly from the next higher region, and there from the still higher, and so on. Thus by proper modification of this last layer the effect is carried to each of the higher layers successively upto the very highest one which begins to get purified in the easiest and most natural way. (BWS-158,159)
Please see DESPERATE RESOLVE.
In the vast area of infinity, there are three regions namely, the Heart region, the Mind region and the Central region. I have tried to express these by a diagram of twenty three concentric circles; where, the first five circles represent the stages of maya, the next eleven circles represent stages of egoism, and the last seven circles, as rings of splendour situated in the Central region. The core is the centre itself. I have also covered these regions as a spiritual journey through thirteen principal knots or granthis and much beyond. (SS-408)
The heart region extends up to shikhar (top). After that there is the mind region which extends up to the Occipital point. There is also one superconsciousness in it, as I have hinted at in ‘Efficacy of Raja Yoga', but it is not very active.
Brahmanda begins from Ajna Chakra, to which one comes after crossing over the Pind Pradesh. Thus the chit lake lies in brahmanda and so also the point of Saraswati. I have stated in the ‘Efficacy of Raja Yoga' (second edition, page 25) that the Heart Region is extended from head to foot, and that the entire creation lies within this circle, that is up to shikhar.
My experience reveals to me that after the parabrahmanda mandal there are three more regions for which I have put down names in Persian, in accordance with the condition of each. After that there are innumerable points, each having its own specific condition. I usually take up these points one by one.
All these points are in the sahasrara (shikhar), as after shikhar the Heart region ends, and then we come to the mind region. There is also a kind of super-conscious state which I have not taken up in the ‘Efficacy of Raja Yoga' because it serves as an instrument for the Divine to work with. All other super-conscious states, appearing normally in a bud-like state, turn into full bloomed flowers when opened. But this super-conscious state has an inverted position, with its petals pointing downwards. When an abhyasi who has passed through it reaches the Central Region, this super-conscious state helps him to gain Divine powers. But that depends entirely upon God to bestow it. It is quite beyond the abhyasi to extract it. When an abhyasi enters the Central Region with complete devotion and faith in the Master, it begins to open automatically. But that is only a matter of experience. (SS-393,394)
One must be regular in the abhyas. If interest in meditation is created, half the work is done. (SS-21)
It is really the state of self-surrender in which one, as a true devotee, surrenders himself completely to the will of God, the Master, basking in the sunshine of His Grace. That is the relationship between the Master and the devotee, which is to be maintained all through because that was the only relationship that had finally brought us up to that highest level of super-consciousness. It is only here that the true character of our being is revealed. (SDG-101)
For further reading please see SELF SURRENDER.
The quest of mankind, ever since its birth, has been to worship God, to unravel the mysteries behind the outward appearances and to grasp the fundamental truth. This is the genesis of religion. The worshipper has before his eyes the eternal bliss of the paradise or some similar view, which he aims at as his final approach. There have thus arisen religions in the world with their prescribed forms and rituals, based upon the personal practical experiences of their great founders. But after the lapse of thousands of years, when the entire surroundings have changed and life has undergone a radical transformation, the same old forms and principles are being adhered to. The outer form alone now remains intact while the inner spirit is lost. The result is that the vehicle of religion has become hackneyed and it will not be wrong to say that the present-day religion has become only a relic of the past or the bones of the dead. We have really buried true religion in the grave. Only, we clap hands in the name of religion and do nothing else. The real spirit is lost and only formalities remain in its place. Outward forms and rituals are only things that remain open to view, which are followed with extreme orthodoxy and tenacity without even the least touch of reality. Our faith in reality has thus diminished to the point of extinction. It is rather twisted into forms and rituals alone. Gradually it degenerates into bigotry or prejudice, which has unfortunately become the permanent feature of the present-day religion. (BWS-175,176)
All the religions of the world have been started when we have found the necessity. Some start from the core of the Being and some out of the outer aspect. But all of them try to touch the Divinity above all religions. They prepare the masses to dive deep into the Reality. They succeed in many cases and fall short in some other ways, because the religion is for the masses and spirituality is for the selected few. Since millions adopt the religions with some views which their status of wisdom warrant, now, they burst out into branches because the people of different mentalities adopt it. At one side there is high thinking and at the other side there is gross behaviour. But these things play their own part in the spheres they have formed. Now both grossness and subtleness exist. To the subtle minds the idea of the greatest is understood and to the grosser minds only the idea of grossness is evident. Now the thinking has become gross.
They connect the grosser things with the religion and if even a lie is spoken a hundred times it becomes the truth. Similarly the same thing and their adverse belief have become the part of the subject of religion. (SDG-133,134)
Universal love, the very fundamental basis of religion having disappeared altogether, the religion, which was generally considered to be a link between man and God, has now become a barrier instead. (BWS-177)
Religion is really the signpost on way to God realisation, but you will have to pave the right way for yourself. (SDG-163)
For further reading please see DESTINATION.
Almost all religions unanimously agree that whatever happens is the result of our actions. Nobody ever suffers in contravention of this principle. When such is the case one will naturally be led to the conclusion that it is really the fate which he himself has built up. Truly speaking, we ourselves are the makers of fate. (BWS-160)
For further reading please see CAUSE AND EFFECT.
Frequent remembrance of God, though greatly helpful is not all that we need for final success in realization. We generally begin an important thing in the name of God and it is customary almost in every religion to do so. But that is only a matter of formality and has no real significance. We never dedicate the thing to God in the real sense and at heart we are in fact quite away from the idea of God. Remembrance of God thus is of no avail. The real significance of the custom is that we must remain in touch with the idea of God in all phases of our mental and physical activities. (BWS-252,253)
Our blind faith in formalities keeps us in the dark regarding the reality and unconsciously we develop within us a feeling of hatred against those who believe in other forms and rituals. There are consequently jealousies and quarrels among the followers of different religions. (BWS-176)
Regarding gods and deities, I may say that the devas die and are reborn taking up our form, while we die and become devas. It goes to mean that they too are not free from the entanglements of birth and death. Thus, worship of the devas can never lead one out of the entanglements of births and deaths. To be outspoken, I may as well say that gods are in fact at our service and not we at theirs. With due regard to this fact, let one decide for himself how far these gods can be of avail to us in our pursuit of Realisation, when they themselves are craving for it. Had the service of gods been sufficient for the purpose, one would never have looked for other means. It is therefore necessary for one thirsting for Realisation to discover proper means for quenching his thirst. (SS-333,334)
As a matter of fact gods are the various powers of Nature, set up to work out her designs. In that respect they are therefore like the different parts of a machine. The avatars too have generally induced people to worship God, and if one adheres to them he must follow their advice in the literal sense. Singing of hymns in praise of gods may promote the feeling of bhakti and may thus be useful to some extent, but they can never be helpful to you in the solution of your real problem. (SS-116)
Worship of gods and deities in various forms is a crude development of the same Sakar theory. Worship of every power of nature and even of mountains, rivers and trees is a further degradation of the same view. What a pity! Instead of worshipping the Master, we are worshipping the servants ignoring the Master entirely and we are not prepared to hear even a word against our set prejudices. The result is that today we find so many sects and creeds, each worshipping its own god or goddess in its own particular way. Evidently the goal before their eye is not even liberation but in most cases deliverance from some particular form of misery or some material gain. People are driven to such forms of worship either by the force of circumstances or through the faulty guidance of those who are themselves quite in dark in the matters of Self-realization. Lord Krishna has made it clear in the Gita that worship of gods may lead you at the most to their sphere only, which is a limited one and far below the point of liberation. They themselves have no capacity to go beyond. The approach of their devotees beyond this point is, therefore, out of question. Thus it is evident that these gods and deities are of no avail to us if we really aim at Reality. I have illustrated the point more clearly in my book Efficacy of Raja Yoga.
Mechanical form of worship, commonly adopted by those hankering after gods and goddesses to serve their worldly ends is also another absurdity. It is no worship at all. They only play the part of a labourer, so to say, and at the close they get their day's wages for the physical labour done. The solid material form of God entertained by them in the mind and worshipped with faith and devotion leads to internal grossness and if the practice continues for a long time they become more and more solid, barring their approach to Reality. The result in such cases is evident to almost every eye. (BWS-179,180,181)
Learned teachers of religion generally induce people to worship gods and deities. But that will never be the case with a practical man who has experienced things for himself. The learned have only read the books while a practical man has tasted the spirit of the books. There is thus a vast difference between them. He alone who has travelled on the path up to the final point can guide others successfully. The learned teachers are more like sign-posts by the roadside to tell you where the road leads to. This is all the purpose they can serve. It shall no doubt be very strange for one aiming at freedom from materiality to fall upon material forms and grosser concepts. Definitely the devas can never lead you up to sublimation which they themselves are lacking in. You have to end even your subtle existence, whereas by such means as referred to in the beginning you are strengthening your material existence all the more, which in other words means spiritual death. (SS-335)
Worship of deities is too commonly prevalent among the Hindus. It is done with the object of material gain or safety of the children. The female folk mostly adhere to it, because they give birth to, and bring up, children and hence their ties of affection grow stronger. Let them play their own part and we should attend to our own. (SS-28)
Ancient sages finding worship of the Immaterial Absolute, a difficult task for the masses to start with, had devised certain convenient means for their uplift. They made a start by taking up something apparent in the solid form, which the masses could easily grasp or understand. Now the things, which could be easily grasped or understood, were different for different people. For the people of the lowest standard they adopted something in the apparently solid form. For others, more elevated, some abstract form, e.g., splendour, light or any godly attribute was introduced to start with. For highly cultured minds a subtle idea of God was enough. Thus it was only for the people of the lowest standard that they had adopted the solid form such as a picture or image and that too only as a temporary measure. When they attained some progress they gave it up and embarked upon the next stage, taking up a finer form. It is just like teaching writing to a baby making her move her pen along with the prints of letters. After a little practice the process is givien up and the baby is able to write independently without the help of the prints. Thus the solid form or the image was to be adopted by the beginners for a time only, after which, they came to the next stage. Besides, the image set up for the purpose was fully charged with the spiritual force so that those sitting by, in devotion and worship, gained some of its through constant radiation. Now persons of caliber, having the power to infuse into the image the spiritual force, are rare, although the process of Pran Pratishta still continues as a matter of mere formality. The result is that the places and images thus charged thousands of years ago, have by this time, almost lost all their effect and consequently no practical gain is derived by those going there for devotion and worship. It is, however, beyond doubt that the process was introduced only for the people of the lowest standard with little brain who could not otherwise devote themselves to the Lord in any way. It is but certain that the practice, if tenaciously followed to the last, defeats its very purpose and does not provide any spiritual advantage. Saint Kabir has nicely expressed the idea in the following lines: -
"If by worshipping stone one can reach God I shall be ready to worship a mountain. But for this purpose the grinding-stone which grinds the corn to feed the world may be better."
To my view those who stick to this sort of Worship throughout their life, are wading deep through the mire of ungodliness. It is extremely difficult to extricate them out of it. In course of time after constant practice they become so firmly rooted to it that they cannot even think of getting away from it at any stage. They remain at a standstill. They do not want to get rid of the ideas they have already imbibed. Further they apply their power or thought and make them stronger and more solid. (BWS-181,182,183)
Gross type of worships of idols in the solid material shapes and rigid adherence to forms, symbols and rituals do not actuate real faith. It is pure and simple materialism which promotes prejudice, and not the true faith in the heart of those who pursue it. They believe blindly in what they are induced to, without applying their reason or judgement and are not in the least inclined even to consider any other course. I find people acknowledging the efficacy of certain other means of direct approach to Reality but still they are not prepared to follow them because, as they say, they cannot get away from the path they have already adopted. They have in fact, no faith in reality but only faith in forms and symbols which may rightly be termed as prejudice. It means that their vision has become limited and they do not want to rise high to seek Reality. Their fate is sealed and they remain in the same confined sphere forever. In fact, what keeps us down, checking us from rising higher cannot be termed as faith. (BWS-246,247)
Numerous ways are prescribed for securing Realisation, each one suited to a particular taste or mentality of the individual. A man of the lowest standard, who cannot give his mind up to meditation, may however, on account of his inner grossness, take the solid things to start with and begin worshipping images with the bhava of Almighty of course. But, unfortunately, they usually take the image itself as God, omitting altogether the idea of any higher being. A little advanced amongst them are generally considered to be those who keep in view the imaginary form similar to one they have fixed their mind upon, and who go on with the usual routine of mechanical worship of offering flowers, sandal, and incense to them in their imagination. This they call as manasic puja and consider it to be an advanced stage. As a matter of fact they are no better than those of the former type. The result in both the cases would be exactly the same, and finally they would become solid like rock. (SS-130,131)
We hear almost everybody talking in some way or the other about God, the soul and the mystery of the universe. But, if we are in quest of one who has realized God, or is acquainted with Him, we will probably find none such among them. This is the reason why there is constant feud among the representatives of different religions. They talk a good deal about God but inwardly they might be no better than a downright atheist. They acknowledge His existence in words but at heart they seem to be totally unmindful of His existence. To them the only utility of God is when they are in distress or misery. They expect Him on such occasions to attend to their call to remove their troubles. They pray to Him chiefly for the supply of their wants. It is really far from the idea of true love and devotion. (BWS-263)
Proceed towards Unknown.
Love Him who loves all.
Destination is not far off.
Remembrance is the instrument. (SDG-131)
Please see
VAIRAGYA.
REPENTANCE
A devotee is concerned with nothing but Master’s close attention towards him, and his own nearness to Him. The nobleness of heart now takes another turn. When one has accepted Him as the Master he can lay before Him every wrong committed unknowingly by him, or anything that might be against the principle, in the capacity of one feeling guilty. In this way one impresses his own meekness upon the Master, who also begins to think that the wrong committed by the devotee is really pardonable since the feeling of supplication is present in his heart, for which he has presented it to the Master. There is such a tender softness in it as cannot be translated in words, and which reveals his feelings of true supplicancy. That means that the impediments present in him are removed and the weight thereof has been set aside.
He thus assumes a state of absolute purity like that of the Divine currents which are absolutely free from Mala (impurities), Vikshepa (unreal projections) and Avarana (layers of grossness). Thus it goes to mean that we acquire this state of highest purity by establishing the relationship of devotion. It also brings forth a sense of simplicity which has been pointed out as the quintessence of Nature, and which, when developed, envelops him all over so that he begins to feel himself completely merged in it. The errors, which a devotee can never be completely free from, are then reduced to a mere lifeless lump. It is probable that blunders might have been committed before establishing this relationship, but then they go on diminishing by and by till finally their very existence begins to fade away. By the effect of the strong push applied by the force of the will they get transformed into repentance. Repentance is nothing but a jerk to the thought-waves which creates to a certain extent a state of vacuum within him. The flow from above then gets diverted towards it, in order to keep up its uniformity with Nature. Thus the thing coming in helps us to wash off the previous effect. This may be taken as the true form of repentance.
The feeling of humility, which may as well be expressed as a state of supplicancy, covers within it the condition of innocence. One who attains it has in a way attained all, though apparently it may not seem to be so. In that case the mistake no longer remains a mistake, since it has washed off completely. (BWS-167,168,169)
If a man comes with repentance for his wrongs, and if he is inclined towards spirituality, he should be admitted, but he should not repeat the wrongs. If he turns his attention towards God with repentance for his sins, he will soon become pure. This includes a prayer to pardon him for his sins together with weeping etc. It is written in the Holy Quran (Hadis), “If a devotee (Banda) prays for pardon and weeps, I feel ashamed and I accept him again”. (SS-327)
For further reading please see SAFEGUARD.
Happy be the time that brought forth the present day which promises fulfilment of the Master's Mission. Every one endeavours hard for it, but only he whom God ordains is successful. But what may be the Master's Mission and the purpose at its back? The simple answer may be: When a Great Master leaves for the Brighter world, he usually appoints one of his initiated disciples as his representative to look to the betterment of his associates, for which he receives light direct from the Master himself. In fact his job is the hardest. He cannot move even an inch nor take a drop of water without the Master's permission. For even the slightest mistake, he becomes the target of the Master's great displeasure.
A controversial point arises as to why this declaration was not made by the Master during his life-time. The reason for that is already explained in the notes, which anybody can go through if he likes to do so. These together with other facts may be sufficient to satisfy the people. The events too are already throwing light on them, by themselves. Moreover it is not always essential for a Master to name his representative by the last moment of his physical existence and there are numerous instances of it. No further proof being necessary, I think what I have said above is all enough. Anyone who likes may try and test to judge things for himself. Besides this, my daily diary together with Master's occasional comment on it may also offer sufficient proof of it. The Master frequently quoted from my diary during his talks with associates and quotations from it have already appeared in the book `Shri Ram Sandesh'. All these points together with my diary notes of the 15th August 1931 (the date of Master merging into infinity) offer clear indications of my present state which everyone is quite welcome to ascertain by any possible means.
But unfortunately some interested persons with their selfish motives are trying to blacken it by misrepresenting facts in numerous different ways. I therefore place before you the details of events related with it. My present state was exposed in the last week of April 1944, and direct communion with the Master was established. Accordingly on 4th May 1944*, I started working under his direct instructions of which there is a detailed record. From that day I went on transmitting to all his associates in general, trying to check in them the growth of misdirected emotions(described by the Master as the pinching pain of a boil) which they had misunderstood as a state of ecstasy. I went on with it for some time but to my regret, I was afterwards ordered to stop, since the good results achieved thereby were attributed to the credit of others.
Dear Brethren! I have no personal motive in this matter nor do I have any desire for money or fame. All that I feel concerned with is that those connected with the Great Master be benefited and the Master's Mission be fulfilled. This shall be a source of satisfaction to us all.
You may also be surprised to note that the link of connections which existed so far is now no more, since it has been cut off under Divine directions, and another one has been established in its place which every one has necessarily to come up to.
It is therefore essential for you all to turn round — the sooner the better — towards this new link and offer me an opportunity to mend and correct your connections without which one shall remain deprived of the Master's infinite Grace. (SDG-5,6,7,8)
There are researches in the field also and my Master Samarth Guru Mahatma Shri Ram Chandraji Maharaj of Fatehgarh (U.P.) India, has remodelled the `Yoga' in a way that somehow you may come into contact with the Divine speedily. (SDG- 151)
Nowadays researches in this science are generally neglected. There are still many things to be known and solved. But you can pick up pearls only when you dive deep into the ocean. (BWS-96)
Resignation does not, however, mean that he should remain idle, doing nothing himself and depending all the time upon God, thinking that God will send him all that he requires if he so wills. God helps those who help themselves is a common saying, which is literally true. We are failing in our sacred duty if we do not exert ourselves for the discharge of our responsibilities pertaining either to this or to the next world. The only thing, which should be borne in mind, is that we work in accordance with the will of God and feel contented with the result whatever it might be. When we come up to this level we may rightly think ourselves to be true devotees of the Supreme Master, and hence on the right path leading to Reality. (BWS-263,264)
I have never seen one who, having firmly resolved to reach the ocean of bliss, might have remained short of it. When you have the proper means at your disposal, there is no reason why you cannot win. (SS-112)
The restless tendencies of the mind have gone up to an abnormal level in the present age. One may be seen worried for his scanty means, another for his growing wants, still another for his health, comfort, fame etc. Even the rich who are luckily bestowed with most of what they crave for have worries of one type or another. None perhaps might be having rest and peace in the world. Every one is faced with his own problems related mostly with his personal wants and desires, which create for him miseries and troubles. (SS-426)
The primary thing in Yoga is the proper regulation of mind, which is ever restless. It creates numerous ideas and thoughts, imparts stimulus to the senses and faculties and sets the body into action. Everything good or evil originates from the mind and it is the mind alone that governs all our feelings, emotions and impulses. (BWS-271,272)
My strong desire is that I should give people an inkling of the final state of spiritual evolution. Teachings of Sahaj Marg are of the highest because it teaches the maintenance in view of one's final goal. It is necessary for any teaching which aims at the attainment assist in the attainment of the Highest, to be of the highest order. My restlessness lies in this, that you should continue to be restless to achieve the goal of attainment of the Divine which alone can give me Real Peace. To the extent that you are restless in this manner, to that extent peace will accrue to me. If you believe and remember this that for all the service rendered by me to people, the return that comes to me is peace, then the only method for you is to remain restless. Let us get so deeply involved in the thought of 'This", that no thought arises at all of “That”. (SDG-129,130)
For further reading please see PAIN.
Another external thing necessary for the beginner is that he should practise restraint in thought, word and deed so as not to injure the feelings and prick the hearts of others. If he does not restrain himself he spoils his own heart. The reaction affects him unnoticed. (BWS-99)
Divine revelations come even now but mostly, and correctly, to those who have regained their original condition and have got the connection with the Original Source. And it always comes in the language which one knows. It strikes the mind and he becomes aware (feels) through the words which he has learnt. Swami Vivekanandaji has written that the Revelations occur mostly in poetry. It does not happen so, at least in the case of a real seeker who should not lose the Reality by getting entangled in the surroundings. Surroundings point to the Thing, which is connected with it, just like the smoke points out the fire of which it is the smoke. (SS-493,494)
This age old system of Yogic Transmission has ever been the very basis of Raja Yoga but during the later period it had almost been lost to the Hindus who were the real originators of it. It is now due to the marvellous efforts of my Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, that this long forgotten system has been revived and brought to light. (SDG- 88)
You say that right-thinking has not yet developed in you. Do you think it will never come at all?
“Let the beauty of the dawn of the home-land have a bit of make up”. People consider you to be a scientist. It is their look out. But why should you get worried by it? Thank God they consider you to be some thing at least. As for myself, people generally consider me to be a simpleton. I too should have been offended by it because, as I see it, I am not. But in your case I find no reason for this since they mean to think of you as somewhat better or greater. So you too have no right to think like that. (SS-264,265)
Please see DEBT.
The rituals given in the Mimamsa are opposed by Shankara in his vedanta philosophy, but I have no concern with any of the above views. The rituals, no doubt, help to some extent but only in promoting Sattvik Vrittis. They may also offer preparatory grounds for spirituality. As such I have no objection if it is taken up, by the way, with every thing else co-operative to Realisation. (SS-28)