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"We can only know the unknown when we become
unknown ourselves"
Sri. M. RADHA KRISHNA MURTHY
1
While dealing with the easiest way for God
realization, Babuji Maharaj observed thus . This
observation is a part of His message to us delivered
at Madurai on 30th April, 1977.
2
He means to say that to realize the unknown, we must
forget our own selves. In essence, these two phases
of knowing and unknowing cannot exist together. So
our waking consciousness permits us either to know
which process involves our sense organs and
intellect and unknowing involves forgetting the
known and exploring new avenues for knowing the
unknown. Both represent different stages of
consciousness which we may experience in the waking
state, knowing the unknown only when our implements
of perception and intellect ceases to function at
least temporarily. Majority of human beings are in
this state of consciousness only. They limit their
activity and thinking process only to the well being
of their physical entity which is finite, having no
idea what so ever of another higher aspect of
existence, namely infiniteness. Their lack of
knowledge or at least an outline of what infinity
signifies, highlights their obvious incapacity to
perceive it.
3
This unfortunate situation in which vast majority of
human beings are living is not due to its origin all
in a sudden. It has developed over a few lakhs of
previous births, each individual accumulating
grossness in each birth, having no clue for its
redemption. Charmed by the pleasing effect of the
fleeting pleasures created by the environment, sense
objects involves themselves in their enjoyment
making the nerve centres developing poles thus
making the centre strong with stratified layers of
grossness impervious to the fine sense of higher
consciousness, blocking at least a peep into such
consciousness . This situation continued for
eternity. Different religions, though founded by our
ancients with the laudable object of God realization
have developed curvatures with lashes of time,
sufficiently corrupting them, turning their
followers Dogmatic, their extreme behaviour,
bordering on Bigotry. Such persons do not even
hear other methods of finer nature leading to the
correct path.
4
Natural path, with modified system of Raja yoga has
been bestowed on humanity, as a way of redemption
from the complications encountered in sadhana to
seek realization. The advent of sadguru Shri
Ramachandraji Maharaj of Fategarh, our Grand Master
and Adi Guru of our mission is a land mark in this
field. His method is ‘Sahaj Marg’ system of sadhana
(Natural path). This method was further refined by
invention of several new features in actual path of
sadhana by His worthy disciple, who founded a
Mission after Him in His memory. He is Shri
Ramachandraji Maharaj of Shahjahanpur, UP(India),
our Guru Maharaj whom we all hold Him in high
esteem, reverence and respect, calling Him as
‘Babuji’.
5
Methods offered by Natural path for redemption from
the tangle of this mess, have several aspects of
practice, of which certain important items require
special mention. The Natural path insists duty as
finiteness demands as the foremost, without any
negligence, treating the dependents on self as trust
property but with least attachment, practicing
detachment more important than the former, thus
avoiding ‘raga’, an impediment in the progress on
the spiritual path. Equal importance is to be given
to the spiritual development, as ordained by Master,
by practicing the meditational methods. Any
deficiency or correction needs immediate attention,
for practicing moderation and balance on both sides
just a bird in the sky stretches its wings on both
sides to balance itself in space. If we stress only
on finite, at the cost of infinite, it serves as an
unsound base. Our sole aim should be to aim finite
with the infinite as the ultimate goal in life
proceeding along side with the other.
6
To achieve this balancing act, only dynamic method
is required; only those methods which introduce the
character of infinite from the beginning. Babuji
stresses importance of this aspect. He observes :“I
shall be very grateful to the readers, if they
ponder a little over this sentence”(P:58 SDG). What
Babuji Maharaj wants us in this connection, is to
be aware of the importance of early introduction
into the path, lest, the accumulated samskaras, may
well increase in quantity with the lapse of time, as
there is no way of getting rid of them since in any
field of sadhana, the important and potent method of
cleaning the system of impurities every evening
regularly reducing their load substantially are
unavailable. Fortunate are those, who got exposed to
the system in their tender age. Still more fortunate
are those, who remain practicing the system
continuously without trying it out as on ‘trial and
error’ basis.
7
Life force or Divinity which is in a dormant state
in the inner core of the heart is kindled and
activated by the introduction of Divine force by the
Master as a first step. This is the introduction of
an abhyasi into the system. Immediate effect of such
introduction is the lightness experienced by the
abhyasi himself which is an adequate testimony of
efficacy of the system. Meditation on the Divine
light supposing its presence in the heart is
prescribed. It serves to expedite the exploration of
deeper layer of inner consciousness. Gradually the
effect of introduction will be felt by the abhyasi
in stages; first is the feeling of expansion of
consciousness, making the body weightless, second
feeling of Divine presence in all animate objects,
third, feeling the changing nature of this thing to
lead to the feeling that everything is from God and
feel the entire creation as His manifestation.
Fourth stage involves Negation leading to a feeling
of nothingness. This theoretical aspect takes
enormous time and strenuous effort and practice to
fructify and yield practical results which should
only be the personal and individual experience. This
struggle may continue for years or even decades.
8
Self effort of abhyasi counts most for his progress
for which perfect obedience to the Master is a must.
Diligence and regularity in practice adopting
methods as envisaged is an added responsibility for
the practicant. As combating nature’s subtle forces
flowing down to lower centres from higher ones, is
well nigh impossible, abhyasi’s dependence on Master
is of paramount importance. Various cleaning
methods, (any one method as prescribed by the
trainer) is also required. For realization, real
craving and constant restlessness should be
developed. Sense and mental enjoyment effectively
bar the way for even a peep into life meant for
realization. Babuji describes ‘Life’ as the
awakening of the state of Being. This is
accomplished at the time of initial introduction
itself. Continuance of this awakened state of
existence is rendered possible only with the
removal of grossness which is nothing but
accumulated samskaras . Exposure to the correct path
and association with and instruction from highly
evolved persons is helpful for this awakening. When
once this awakening ushers in, living a ‘Life in
Life’ is a cardinal and important part making a mark
in progress on the spiritual path. In this regard
Babuji Maharaj says :-
“Accepting turning towards the
spiritual life is the beginning of life and the
highest state of it is ‘Life in Life, which lies
hidden in life itself, we should start for that life
which should be entered into. All our abhyas leads
us to that life.”(Pg104 SDG).
9
The topic of seminar engulfs the entire orbit of
spiritual sadhana of a very high level for which
advanced stages of experience alone may give some
clue for adhering to both the aspects which Babuji
Maharaj has mentioned. (Viz; knowing the ultimate
and unknowing our selves). A brief attempt to touch
only a very few important aspects involved may give
a semblance of reasonable exposition of ingredients
in the topic.
(a)
Identifying the spoiling agents created by
environment and keeping them in check which helps in
automatic development of vairagya in sadhana is a
necessity.
(b)
To reach the goal, devotion’s role is all important,
so also love, both helping to make conflicting ideas
disappearing from mind during sadhana ; Devoted
abhyas helps in ‘I’ consciousness disappearing. ‘I’
is considered as enemy in tradition. It is negative
attachment, concentration on which makes it strong,
acting as a formidable obstacle in sadhana (both in
meditational practice and daily life). When devoted
abhyas takes deep root, Reality may dawn removing
this negative attachment. Love is the inner
awakening to Reality, as in genuine love, we love
not knowing for what purpose we are loving.
(c)
Temporary lull in meditation helps to provide a clue
that we are on the way to ultimate travelling in the
correct direction. If this condition is made
permanent, Babuji says that God is quite near to us.
(d)
Silence in sadhana is a clue for attaining a better
state. Man’s wisdom lies in making unfavourable
material forces into spirituality. Fibre of one’s
being get spiritualised, when Reality begins to
radiate. Craving of the soul for higher reaches can
best be satisfied while we are in existence hence
Babuji advises that as nobody knows the shore, the
sadhana may have to be hastened to achieve the
desired result. Especially, when Guru Maharaj takes
the responsibility for progress provided you play
your role effectively, Babuji exhorts all to give a
fair trial to the system of sadhana.
(e)
Babuji speaks of advanced stages in sadhana,
stating that the idea of freedom even is an
indication of bondage. At this stage, it is only
God’s help that can take us to higher stages on the
path. An abhyasi, in the stage of advancement is in
a state of complete oblivion. Babuji says “ In that
sense I would therefore prefer to induce people to
forget themselves instead of knowing
themselves”.(Pg101 SDG).
10
Concluding , it can be said that in two situations,
Babuji advises us to forget ourselves – one,
forgetting ‘I’ consciousness in sadhana, two, in
very advanced stages of sadhana to forget ourselves,
as in that stage, the consciousness of ‘I’ (knowing
ourselves) has no meaning. All the rest of the items
discussed in para 9 above represent our strenuous
efforts to reach the goal.
11
Besides, many more items are not dealt with which
are open to us for realization , a few equally
important items are : ‘Building of Moral Character’
is of supreme importance as insisted by Lalaji
Maharaj and Babuji Maharaj . Forgetting ourselves
paves the way for dawn of Divinity when we render
selfless service treating all creation including
human beings with compassion, maithri , and
universal love for all. Commandment No.9 is the
hallmark of our maturity. Following commandments of
Master are as important as meditational practices
themselves, which practices are already included in
commandments 1, 2 and 3.
Pranams. |
