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Talk delivered on the occasion of Pujya Babuji Maharaj Birthday celebrations 7th May 2007
My dear brothers and sisters,
1.
My humble salutations to all of you. It
is not my intention to disturb you from the
melody of Silence we have had in the company of
the Master for the past one hour. The melody is
not only sweet but has individually conveyed
very eloquently into our hearts the deeper
secrets of our oneness of spirit. Even though I
realise that this action of mine namely talking
to you after we all have had the intimate hug
with the Master is some thing not very spiritual
it has become a convention to yield to lower
frequencies of mind particularly talks for
reasons only tradition can answer.
2.
The Master has whispered into our hearts
that he is with us and is carefully monitoring
our progress in the path and has given all of us
a reassurance. It is not the first time we
experienced that the centre has yawned towards
the circumference. We feel that our focus on Him
is less than this act of love of His. Many of us
have an illusion that we can become very
deserving of the grace of Master. This would
mean that we think we can guide the course of
love but it is wisdom of the Masters that
teaches us, Love or God when it finds us worthy
starts guiding our course in the path. Real love
is an irresistible desire to be irresistibly
desired. I have an honest feeling that all of us
have such a love for the Master and that is the
reason we find the canopy these days is oozing
with the grace of the Master.
3.
Many aspirants have reported on similar
occasions earlier and I am sure now also there
will be some who might have seen forms like snow
or smoke. They might have felt a strong wind
blowing or a wave of heat. They might have seen
within them more and more light, fireflies,
lightning, sun, or moon. These are signs, the
Svetasvatara Upanishad said, that one is far
ahead on the path to Brahman. My salutations to
all of you and the Master within us all.
4.
However I am also aware that many
aspirants feel not in the same manner. I think
that is mainly because they are not sure as to
what they are seeking. The minimum goal Master
has stated should be liberation from the cycle
of births. Liberation from the cycle of births
and rebirths is possible only when there is a
cessation of slavery to desires. This should not
be confused with the cessation of desires per
se. It is the slavery that we need to get rid
off. Enough on this subject has been written and
spoken in our literature. However briefly
stated, it is craving, which gives rise to fresh
rebirth, and, bound up with pleasure and lust,
here and there finds ever-fresh delight. The
craving arises and takes root wherever in the
world there are delightful and pleasurable
things to the eye, ear, nose, tongue, body and
mind. What I like to stress most is that those of us
who are slaves to these desires should atleast
not bother about them during meditations.
Meditation it should be remembered is an act of
our remembering Master and our goal and thoughts
other than those relating to these are positive
proof of our not being determined to get
liberated from the clutches of these desires.
These desires I read from the reports of the
aspirants are being sought to be explained as
due attachments. Our Masters advice to get rid
of these is being published in our Satyapadamu
quarterly under the title Determination. It is
the conscience of the aspirant alone that can
guide him in this matter.
5.
Transience being the truth of all that is
expressed as existence, any attachment to any
person or thing or place is never due. Sincere
sadhakas realise this and work their way out of
these attachments through the help of the
trainer who assists them through Pranahuti to
cross the barriers of Pind desh. The person who
is liberated from the desires understands that
he is out of the cycle of births and has no fear
of death. Those of the aspirants who are clear
about this goal will definitely strive to feel
this. All virtues are imbibed by then and one
may be considered to be a living Satya, Ahimsa,
Asteya, Aparigraha and a brahmachari. Chastity
is the flowering of man and what are called
Genius, Heroism, Holiness and the like, are but
various fruits which succeed it. Man flows at
once to God when the channel of purity is open.
By turns our purity inspires and our impurity
casts us down. He is blessed who is assured that
the animal is dying out in him day by day, and
the divine being established in him.
6.
Many due to the rather vague notions they
entertain acquired from pseudo spiritual
literature, of what happens afterlife feel like
asking the Master for what they already have.
The happiness that they have gained by being
free from the clutches of desires is lost by
them due to the three methods of complaining
(that the experience is not according to the
versions of liberation that are given by
others), criticizing ( the help that is
received) and condemning ( themselves). Not
going to details I can only invite the attention
of the aspirants to the Masters statement
“They take milk but also eat pickles after
that.”
7.
Free from the cycles of birth does not
mean that one has realised his true nature. The
process of realisation in fact starts after one
crosses the pind desh. It is only then we come
to know little by little about our true self. It
is the wisdom of our tradition that states ‘that
it is but few who hear about the self, fewer
still dedicate their lives to its Realization.
Wonderful is the one who speaks about the self;
rare are they who make it the supreme goal of
their lives.’(Katha Upanishad). The journey in
the pind desh can be considered as an extension
of the journey we have had in the knot 1 and 1a
when we struggled to come out of attachments of
various kinds.
8.
The knot 2 where lessons of dependency
and interdependency are learnt matures and after
pind desh we start understanding our real
nature. It is for this reason that knot 2 has
been considered to grant us Atma jnana or the
knot itself called Atman point. But the seeds at
knot 2 come to fruition only after we enter the
Brahmand. Realisation is realisation of our true
nature of being a thinking and growing being
(Brahman) and not just thinking and moving being
(atman). This Realisation of our nature as a
growing being metamorphoses itself when the
awareness of understanding resonates with the
will of the Master/divine which makes us
understand that our consciousness is entirely
dependant on the divine and this matures when we
cross the Prapanna and Prapanna Prabhu gatis. No
one can be a Prapanna unless he is out of the
clutches of individual desires and wants. What
ever he desires has at its back the divine will
and command. The usage of the word Prapanna by
the Master for this condition has led to some
avoidable confusion as this word Prapanna is
also being used by some religious sects. Except
for the similarity of pronunciation of the word
there is nothing common between these two. The
realised aspirant works for the divine and
divine only. This state is possible only for
those who are blessed by the Master. It is only
after one starts living in this condition it
becomes possible in live and move in Sri
Ramchandra Consciousness. Here as Dr. K.C.V.
puts it “Instead of feeling that he is a
particular individual with his own particular
separate life to live, he finds himself to be a
member of a universe. In this sense what happens
is that his own physico-psychical body is
infused with vibrations of force far exceeding
its personal vibration with which it was
endowed. The life one lives is no longer
circumscribed to the individual organism. He
finds that a vaster world is open to him.
Ofcourse this is not a sense identical with the
experience of the world around us in a physical
sense or geographical or planetary sense. Far
from it: one feels drawn into a vaster
experience – a freer world to live in. A sense
of growing freedom is available.” (Vol.1 pp
408). It is then we partake in the divine work
according to the will of the Master and this is
what realisation is all about. This I may say is
the condition of Freedom in Prayer.
9.
This condition of Realisation is the
ground on which the condition of Nothingness
stands. Nothingness is the last stage of our
spiritual life. In liberation it is our body
bondage that is totally annihilated and in
realisation it is the mental bondage is
metamorphosed into bondage to the divine where
Freedom in Prayer gets established and our true
nature is revealed in Nothingness – our Home.
This truth may be stated as the state of
consciousness where the individual identity
knows that it is neither the body nor the mind
but the immemorial divine Principle of
existence, the source of all joy and abiding
bliss. The final point of approach is where
every kind of force, power, activity or even
stimulus disappears and a man enters a state of
complete negation; Nothingness or Zero.(Reference:DR
19)
10.
The actual condition is only Tam which
is the source and the expression of joy and
bliss are off shoots of that condition. But this
is still not the final condition. It is here
that silence becomes silent. Many well meaning
aspirants despite the clarification given by the
Master that the ultimate truth is revealed only
now for the first time in human history somehow
entertain thoughts that our tradition knew that
earlier and try to persuade themselves into such
thinking. When their inner psyche informs that
it is not true they feel unhappy about the
condition though they do have peep into that
ultimate condition. The last state of Tam is
beyond all the three gunas and is therefore
beyond the reach of Vedas. This is a state of
equipoise where the roots of Balance are.
Advanced persons do get into this state often
during meditation particularly when they abide
in the thought of the Master to the extent they
are totally oblivious of their identity. It is a
matter of experience and the Institute appeals
to all to reach upto this level.
11.
Thus we may see that in the path there
are broadly three definite stages which may be
considered as goals in their own right, that is,
liberation, realisation and the Homeland. One of
the difficulties we have is to think that these
three are the same and the confusion gets worst
confounded. Master has stated that “Longing for
Reality brings a person to the right path. It
gives a new life to the sleeping condition of
man and prepares him for the highest approach
reserved for human beings.’ We are aware that He
has also classified disciples under four
categories. It is true longing for reality
brings us to the Path. But this should be known
as an unconscious process in the case of many
sadhakas. It is obvious that the highest
approach is possible only for Murads. The 9 P.M.
Prayer is aimed at making all other categories
of disciples as Murads and it is in that spirit
it has to be offered. It is not proper on my
part to go into the details of various aspects
mentioned for two reasons. 1. Most of the
aspirants here are as much deeply entrenched in
their love to Master as I am and 2. I feel that
while the Masters grace is oozing one should
take the opportunity to abide in his
consciousness and drench oneself in his infinite
unbounded love to the extent ones identity is
totally lost and there should be no disturbance.
12.
Seeking pardon for disturbing the
Silence, I offer again my pranam to all.
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