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Reality dawns upon him alone who goes
back along with Nature, making himself subtler and
subtler
Sri. M.Radha Krishna Murthy
This sentence is taken from
the message delivered by our beloved Master Pujya
Sri Ramachandraji Maharaj of Shahjahanpur, U.P,
India at Raichur on 16-01-1970 on the occasion of
Ashram building opening1. Master used to
deliver messages, with stress on methods of sadhana
briefly on important occasions of Bhandaras and
other festivities.
Though it appears simple, the
topic in the message is highly loaded with
significant means for a sadhaka to adopt in course
of sadhana. The end to be achieved (viz; dawn of
Reality), the means to be adopted (going back along
with Nature) and the method therefore ( to become
subtler and subtler, by implication, as of now we
are gross with urgent need for load-shedding) are
the ingredients of this message to us. Hence an
in-depth discussion of the above aspects are
presented in this paper.
First, if we go into the need
for adopting the means of going back along with
Nature, we need to know what Nature signifies. The
discussion should center round the Commandment No. 4
given to us by Pujya Babuji for strict
implementation. Pujya Babuji Maharaj commences the
commentary on Commandment No. 4 with the sentence –
“The topic implied in the commandment is a bit
difficult to explain”(R-2), topic being “Be plain
and simple to be identical with Nature”, the
expectation is the state of simplicity to be
achieved as it is the very essence of Nature. The
essence of Pujya Babuji’s teaching in this
commandment is to develop identicality with nature.
Nature is simple and plain. Simplicity is its very
essence. It is the reflection of that which existed
in the Absolute in a latent state. Activity starts
from the point, by disturbance caused by the effect
of stir (kshobh), which is verily the very origin.
The sphere of Maya follows from now and all created
beings, bringing a reflection of real power with
them, get engulfed in it forgetting their very
origin. Though the dormant elements in man at the
time of creation are bereft of manifestations, soon
commence developing them displaying actions contrary
to Divine trend but build its own creation forming a
web of thoughts, aided and abetted by external
atmosphere and environment bringing the position
from bad to worse. The simplicity got enshrouded in
it, as if in a cocoon leaving no chance of having a
glimpse at it, almost making him forget its very
existence. In his daily activities, man assumes
gradually a form which reflects grossness at the
very surface. The grossness on further growth
results in evils like anger, lust, passion, envy
etc. Since man’s thought force, though comprised of
all particles that were present at the time of main
stir took an inverted tendency in their working
taking a different course and the faculties
possessed by him began to be utilized in a reverse
way. All actions undertaken by him were in contrast
with those of Nature, hence Pujya Babuiji observes
that for dawn of Reality, one has to go back along
with Nature, which is plain and simple. Thus
paramount importance is attached to development of
identicality with Nature.
In Commandment No. 5, Pujya
Babuji instructs us to be truthful, meaning thereby,
that we should always reflect ourselves in our true
colour, (as we are all particles of Divine embedded
in the core of our hearts) which is not easy. He
outlines, what truthfulness means. He says it is a
state, but quickly states that it is not appropriate
as it is a point at which all the powers are drawn
in and dissolved at the time of pralaya when nothing
but Absolute Reality remains in existence. Even
Reality, as used by Him, He discounts to identify
with the Ultimate as all feeling and perception end
there. Then He chooses the word ‘Power’ and even
this word is not favoured by Him, when He states:
“If we call it as power, even then a material cloak
is set round it. It is almost inexplicable. If we
use the word Negation for it, even then a faint
reflection of something remains in view. Now
Existence is the only word left for conveying the
sense. But if we fix our thought on it, even then
the faint idea of something persists and thus the
same consciousness of materiality is revived to some
extent. If we banish both these views from our
thought, even then some thing remains at the root.
Nothing can thus, express it except the words ‘It is
as It is’. It can be imitated upon only by keeping
one’s self off from every concept. It depends upon
practice so that one may bring himself up to it by
means of proper action and right behaviour. The
state of settledness is helpful in it but that too
must end before one reaches the destination. Then
alone can consciousness of reality be had, and when
consciousness also ends we may then consider
ourselves to have arrived at its primary stage”1.
Dear Brothers and sisters, we
have seen how the great Master Himself has strained
a lot to explain what Reality is and finally says
that we have arrived at its primary stage. We can
very well, imagine what the final stage would be.
Now we could identify only two ingredients in the
topic of the seminar, while the last and the third
actually involves a serious effort on our part to
achieve the end result by the process of shedding
our grossness and becoming subtler and subtler. The
great Master, in his abundant compassion and concern
to all of us suggests the means in Commandment No. 4
itself. He exhorts us to re-own the latent power
which is the very Quintessence of Nature by breaking
up the network interwoven by us taking up for the
ideal the simplicity of nature, merging all senses,
and getting rid of the previous impressions to
attain the goal. This exercise, amounts to
developing one’s diversion to Him in the true sense
or otherwise orientation towards Him. The only
method suggested by Pujya Babuji is reduction of
activities, shaking off all superfluities that have
entered into one’s being for the purposes of
shattering the individual network and thus assuming
the purest state. It is possible, as Pujya Babuji
suggests only by our association with one who has
shattered his own network and has had enough
swimming in the infinite.
Now, we come to discuss the
all important aspect of the paper, namely the method
for adoption to become subtler and subtler. Pujya
Babuji, on several occasions while delivering
messages is never tired to say that God is simple
and means to achieve Him also should be simple. The
instance of the futility in using a huge crane to
lift a sewing needle slipping to the ground from our
fingers makes anyone laugh at the very idea of such
a silly attempt. Similarly, God being subtle and
not within the scope of the grasp of our senses
cannot be comprehended by absolutely gross means of
rituals except making one grosser and dogmatic, if
he makes serious efforts in that direction.
Hence in the most refined and
advanced system of modified Raja yoga given for
adoption is making effective use of Pranahuti, by
introducing the Divine consciousness into the heart
of the abhyasi for the first time in one stroke by
an adept trained in the system. The dormant Divine
impulse is kindled. Abhyas with seriousness of
purpose regularly, making it a habit to be under the
care of a trainer utilising his valuable suggestions
in sadhana over a period of time, makes an abhyasi
to become aware of the existence of a finer level of
consciousness. This procedure is all preliminary for
one to become more serious in sadhana.
Being aware of the reasons for
grossness, the abhyasi diligently tries to get rid
of the accumulations by his self effort in daily
cleaning and exposure to the flow of Pranahuti from
the trainer in individual sittings and satsanghs
regularly. With more advancement, one should update
himself with knowledge in literature in sadhana,
putting what he learnt in practice. The abhyasi
traverses the five circles of Maya gradually
starting from the grossest level of his existence.
He reaches ‘Ayaktagati’ after these rings, bringing
him to the next higher level of refinement where he
sheds his ego in stages till he finally gets himself
freed from ego. However, a thin layer of ego exists
till the end to signify his difference as a human,
different from Divinity. After crossing the rings of
splendor, the abhyasi enters the realms of central
region. This is the outline of his progress. To aid
his journey to Infinity, the abhyasi is directed to
follow the Ten Commandments. They aim at moulding an
abhyasi to attain purity and achieve moderation in
daily life with an eye on his attaining balanced way
of living.
Next important work of Pujya
Babuji relates to identification of three regions in
a human being helpful for his evolution of
consciousness towards refinement. This is “Efficacy
of Rajayoga in light of Sahaj Marg”. Human being,
by himself is self centered, individuated,
personalized entity, always limiting his activity to
his existence in the mundane world with a crude
level of inferior consciousness. The means suggested
by Pujya Babuji in various works is to provide the
aspirant with means of upliftment to higher level of
universality, imbibing the thinking of parahita and
parasukha and well being of all creatures, besides
Humans, and other species of living beings. The
human frame is identified as heart region, mind
region and central regions. In the heart region,
(though it extends from toe to sikhara of human
frame) where the heart is located are points ‘A and
‘B’, which are most potent helping him on
meditation, to get rid of grossness in thinking.
Pujya Babuji’s most important
work imparting practical hints to reach the ultimate
is “Towards Infinity”. It is not easily possible for
an abhyasi to make with precision at what stage he
is in practice.
The precious Book provides guidance
on the path way to Reality. A brief discussion is
most needed as the topic of today’s seminar is about
dawn of Reality through the means of an abhyasi
becoming subtler. The Quintessence of the work is
precisely the practice involved in this rare human
psychic exercise.
To start with Pujya Babuji
discussed existence of 13 knots in human frame,
which are points where the descending Divine current
formed as knots due to natural inversions. They
are five in the human chest region, five between
fore-head and tip of the head, and rest three at
the back of the head. The initial step of sadhana
commences with Heart. Then in knot 1, the element
‘Earth’, being predominant, sharing other elements
also in a lesser magnitude (water, fire, air,
ether). It should be the serious endeavour of an
Abhyasi to make full use of ‘Pranahuti’ in yatra in
this knot several times to get out of the habitual
characteristic features of sloth, stupor, laziness
and other tamasic qualities. The earthly element
does not allow the diversion of consciousness to the
next higher level (denoted as ‘U’ in the heart
region) barring further progress. To make knot 1
refined, constant cleaning by self effort in daily
practice, besides help of trainer through
transmission of pranahuti is much needed. Journey in
knot 1 (b) is equally important for knowing what
‘viveka’ and ‘viragya’ signify in their correct
perspective. Diversion of Divine energy to knot 2
(ATMA CHAKRA) itself is a great achievement. Here
dawns the feeling of one being ‘I am Brahm’, ‘All is
Brahm’ and ‘All from ‘Brahm’, a gradual shift in
consciousness from self to universality and
realizing “All in the universe is His’
(ISAVASYSMIDAMSARVAM) and Quality of
‘interdependence’ on God. By now Devotion develops
pushing abhyasi to 3rd knot where element
‘Fire’ dominates Yatra, after a satisfactory extent
makes way for further progress to next knot – knot 4
‘water’ taking dominance. With the background and
experience gained so far, the abhyasi realizes that
there is no other go than to ‘surrender’ to the
Lord. Yatra further leads one to knot No. 5
‘Visuddha’- to attain Balanced way of existence.
One may be mistaken if yatra in various knots alone
will bring to a state of Balancedness. It should be
backed by diligent implementation of all
commandments in daily life. The ‘Visuddha’ acts as a
point of filtration and a test of evolution of
consciousness from inferior super conscious to next
higher stage. A thorough cleaning of all 5 knots in
pind -desh besides points ‘A and ‘B in heart
region only helps for getting into a higher level of
consciousness as it is an indication of attaining
subtlety. This requires finer refinement in Brahmand
and Para-Brahmand region.
As an abhyasi progresses into
higher regions of Brahmand crossing 6th
and 7th knots he meets with another level
of superconsciousness (D1). Similarly, D-2 level of
superconsciousness comes after traversing 8th,
9th and 10th knots. At every
higher stage these levels act as checks and balances
in progress. While no yatra is prescribed in these
higher realms only expansion of consciousness is
imperienced. But crossing 64 points after D-2 level
of superconsciousness which is a discovery of our
Master needs a thorough practice of commandments 1
to 8, meditation on points ‘A and ‘B’ in pinda-desh
and study of basic works of Master.
Assiduous practice as
instructed holds the key for experiencing the dawn
of Reality, for which grace of Master is inevitable.
Pranams.
References :-
1.Showers of Divine Grace (P-28)
2.Imperience Beckons (P- 33 to 38)
3.Ibid – 39&40. |
