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"The way of life should be pregnant with high
morals" (Easiest Way, Showers of Divine Grace, page
65, 2006 Edition)
Sri. M.Radha Krishna Murthy
1.
While delivering a message on the eve of his
seventy-eighth birthday celebrations at Madurai on
30th April, 1977 Babuji Maharaj observes
thus.
2.
The high priority given by Babuji Maharaj for morals
in two more instances besides the present instance
can be seen where He gives us the opinion of Lalji
Maharaj also to ingrain in us the paramount need to
be moralistic in our spiritual life. It is
appropriate that to preserve the sanctity of what
was taught to us by both Masters be recapitulated in
their own words which also avoids any possible
dilution and inadequate presentation of great
Masters’s teachings if presented in one’s own way.
The extracts are presented as under :-
“The basis of yoga has always been the right morals
and proper behaviour. That is why, my Master
Samartha Guru Mahatma Ramchandraji Maharaj of
Fathgarh (U.P) had laid very great stress on this
point. He always emphasized on cultivating
principled character. The way of life should be
pregnant with high morals. If it is not there ,
a person is not capable of having the fine type of
spirituality , which is beyond everything and is
worth having”.1
3.
In another instance Babuji observes thus “The
background of spirituality is the “Moral Courage”
which raises when one is moral. My revered Master
used to say “Howsoever a person may seem to be, if
his moral character is doubtful I would say he has
not got even a breath of spirituality”. And what is
morally in the true sense? It is that all the
faculties may come in harmony for proper use. How
does this happen? When a man begins to be away from
the “Self” it begins to develop. So all the methods
given in any religion are only for this end , and
the methods and procedure of Sahaj Marg are very
easy for it. With the over emphasis on “self”
morality decays . But it is the part to be played by
the preceptors alone that the self be turned to
Divinity.”2
4.
Yet in another instance Babuji commences the message
as under :- “In the sphere of spirituality character
development has a special place, the importance of
which is in no way less than that of spiritual
welfare itself. Our Revered Lalaji Maharaj always
laid emphasis on the special importance of character
in the area of spiritual development. In one place
he has written “I tell every human being, every
seeker from the very beginning try his best to
maintain and improve the condition of his personal
character. No word should leave the mouth which is
likely to be objectionable to anyone. Nor should any
such act be indulged in as likely to be unpleasant
to others. I am not as much a lover of spirituality
as of character. If a seeker has achieved the
Dhruvpadh but character weakness still exists in
him, my understanding is that he has not understood
the true philosophy”3.
5.
Babuji observes in the message under consideration
that the way of life should be pregnant with high
morals. Normal expectation of moral behaviour from a
person, (need not necessarily be educated but
sufficiently informed and cultured) living in a
civilized society would include the following
minimum ingredients in his character :-
Decency in behaviour; non interference in others
affairs unless help is sought for; non-violence;
courtesy in dealings with members of his family,
friends and general public; soft-spoken ness; being
accommodative; helpful in nature; charitable in
nature; avoidance of rough and rude behaviour; not
indulging in loose, flippant and irresponsible
discussion; owning responsibility for his actions;
efficiency in professional skills; professional
honesty and integrity. As human behaviour includes a
wide variety of changing patterns (at times
unpredictable) it is not possible to attempt an
exhaustive list of qualities in behaviour. These are
only a few illustrations.
6.
As we are not concerned with general human
behavioural trends, what Babuji speaks of as high
morals are only related to sadhakas leading a
spiritual life. Most of these qualities, relating to
high morals are cultivated in spiritual life as the
abhyasi grows to higher levels of sensitivity, which
are possible only by continuous effort (sadhana) on
his part.
7.
As we are all abhyasis under Pranahuti Aided
Meditational system of sadhana, the exhortation of
Babuji Maharaj and Lalaji Maharaj in the above
stated messages should alert us to verify and to be
aware whether we are progressing on the correct
lines of our practice duly developing high morals.
8.
Babuji questions what morally is in the true sense
and answers that all the faculties may come in for
proper use, when a man is away from “self” and the
methods and procedures of sahajmarg are very easy
for it. Self , the gross state produced by the
charge of the mind becomes the individual force with
its separate entity only results in decay of
morality if over emphasis is laid on it enhancing
the growth of “selfishness” but it is the part to be
played by the preceptors (trainers) alone that the
self be turned to Divinity. To achieve this purpose,
meditation on the subtlest conceivable form of
divine as light without luminosity is advised. The
ignition of the spark of Divinity lying dormant
since ages is made possible by the process
“Pranahuti”, a yogic power exercised by the great
Master. This power accelerates the process of lower
thought shedding its addiction to the pathways of
sensory world and starts moving naturally towards
the higher and purer region of god. It can be said
that movement in yatra is commenced in the abhyasi.
9.
However, in early stages of practice the abhyasi
feels nothing in meditational practice and says so
the reason being his system has no capacity to
identify the change being insensitive. It requires
continuous and regular practice. The egoism
identified (harmonized) with physical (bodily) and
material desires stands incapable of recognizing the
experiences of superior most stages. Having being
gifted with the greatest spiritual benefit granted
to him by the great Master without any effort on his
(abhyasi’s) part except presenting himself bodily
before the Master it should be his sacred duty to
prove himself worthy of the rare endowment he had at
the hands of the Great Master by assiduously
following the Master’s instructions in daily
practices with abundant faith in Master and his
teachings besides having confidence in himself
primarily. It should be borne in mind that the basic
purpose of sadhana is self negation and total
dedication to Divine.
10.
In his benign grace sadguru Sri Ramchandraji Maharaj
of U.P. Shajahanpur (U.P.) has passed on ten
commandments descended to him in his superfine state
of superconciousness for sadhakas in spiritual path
of sahajmarg. The book authored by him in 1946 was
his master piece as described by him. It is
virtually the code of conduct for practioners under
PAM. The injunctions, ten in number, are most sacred
and are to be followed with utmost faith, sincerity
and regularity. The first three relate to procedures
in timings while the rest are for progress in the
spiritual path, developing proper attitudes oriented
to realization of ultimate. The commandments serve
as basic for moulding one’s self; for achieving
moderation in daily life duly providing practical
methods in leading a balanced way of living.
11.
Since the scope of the paper relates to high morals
it may be relevant to limit the discussion only to
the advantages which accrue due to following of
commandments without a discussion on the details of
the spiritual advancement experienced by the
abhyasis in relation to knots 1 to 5 in the chest
region and also the effect of meditation on points
“A” & “B”.
12.
The implicit implementation of commandments helps
the spiritual growth of a practicant in achieving
the following qualities, associating with them the
basic high morals that help in possessing these
qualities;
i.
The realization of temporal nature of existence,
resulting in development of the faculty of ‘Viveka &
Vairagya” (Discipline and regularity)
ii.
Development of love and devotion to the spirit
behind all existence (dedication).
iii.
Goal clarity with development of faith in one’s own
self of reaching the goal (determination).
iv.
Realising the inseparable nature of self with other
species in nature in taking it as integral to self
(identicality).
v.
Attaining Swa Swaroopa Jnana , capacity to enjoy
miseries in life as Divine blessings (truthfulness).
vi.
Part of great fraternity in expression and
devotedness to the source of origin (fraternity).
vii.
Harbouring no ill will to wrong doers. Dependence on
God with devotion (gratitude).
viii.
Honesty and piety as the hallmarks of purity;
contentment with awareness of omnipresence of
Divinity (happiness).
ix.
True nature of self (moulding).
x.
Humility with full consciousness of limitation of
individual existence (prayer).
13.
Few qualities (virtues) of high moral value are
illustrated as under :-
a) Forbearance; fortitude; empathy; maitri;
karuna; forgiveness; sacrifice; sharing; love;
sympathy; truthfulness; honesty’ integrity and self
control.
b) Keeping away from the asuric qualities
like; greed, jealousy, hatred, avarice, deceit,
miserliness and self-centeredness.
15. Let us pray for the grace of the great Master
to guide us for leading a meaningful life with all
virtues.
Pranams
References:
1. Showers of Divine Grace 2005 Edition
(P.65)
2. –do-
(P.53)
3.
–do- (175)
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