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CONSTANT REMEMBRANCE (from the book REALITY AT DAWN BY RAMCHANDRA)

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  • subhash naik
    The hard and miserable life of most of the people, engaged in different worldly pursuits keeps them so much occupied with their problems of life that they are
    Message 1 of 1 , Jun 30, 2005
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      The hard and miserable life of most of the people, engaged in different
      worldly pursuits keeps them so much occupied with their problems of life that
      they are often led to believe that they can hardly spare time for devotion and
      worship except at the cost of some vital interest or pecuniary gain, which they
      cannot safely afford to ignore. This notion keeps them away from the path of
      duty although sometimes they become seemingly conscious of it. Their minds
      are absorbed every moment in thinking about the various problems of their
      material life and are seldom directed towards God except when they are in
      deep distress, or misery. The reason is that they attach primary importance to
      their worldly interest alone which constantly remains in their view. Thus they
      remain entangled within the Maya without ever thinking of getting out of it at
      any stage. If we divert our attention towards God and feel realization as the
      primary object of life, naturally we shall begin to look upon it as the first and
      the foremost thing in comparison to everything else in the world. It does not
      mean that we should become unmindful of our worldly responsibilities and
      neglect our duty in that respect, causing trouble and misery to those
      depending upon us for support. We must remain alive to our sense of duty to
      them as much as to God but without any undue attachment. For this, we must
      snatch a few minutes from our hours of rest (preferably at bed-time) and pray
      to God with a sincere heart for His guidance and support on the path of duty. If
      we do it regularly with a heart full of love and devotion, the prayer shall never
      go unheard.

      When we thus get awakened to the sense of duty and the idea of God
      becomes prominent in our hearts, we begin to treat realization as the primary
      object of life. Naturally our craving for it begins to grow stronger and we are
      thus led to frequent remembrance of God during our routine of daily work in
      spite of all our engagements and worries. Diversion from the path of duty is in
      fact not due to circumstances or outside engagements, but only to the
      misdirected activities of the indisciplined mind. Mere consciousness of God
      cures many of the evils of the mind and removes difficulties from our path. We
      have thus to become conscious of God for the most part of the day during all
      our worldly activities.

      Frequent remembrance of God, though greatly helpful is not all that we need
      for our 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. We must feel ourselves
      connected with the Supreme Power every moment with an unbroken chain of
      thought during all our activities. It can be easily accomplished if we treat all
      our action and work to be a part of Divine duty, entrusted to us by the Great
      Master whom we are to serve as best as we can. Service and sacrifice are the
      two main instruments with which we build the temple of spirituality, love of
      course being the fundamental basis. Any kind of service, if done selflessly, is
      helpful. Service to fellow beings is service to God in the real sense, if it is not
      done out of any selfish motive. Whatever we do in our daily routine of work, is
      in relation with some of our fellow-beings, be they our children, friends or
      relations. If we think that while doing a work we are really serving one or the
      other of the God's creatures and not our own purpose, we are all along
      following the path of service, although we are outwardly busy with our usual
      routine of work. Almost all our activities in life are connected with providing
      means of livelihood for our children and dear ones. So, if we treat them as
      children of God, who are entrusted to our care and whom we have to provide
      for and look after as if duty bound, we are then serving His children, and
      thereby God Himself. We shall thereby get rid of undue attachment too and
      shall thus remove one of the greatest obstacles from our path. The process,
      though easy and simple, will lead you also to constant thought of the
      Supreme Master in all your activities. If this thing gets rooted deep in your
      heart, every action of yours will then seem to be a duty merely for duty's sake,
      in accordance with the divine dictate without any selfish interest or personal
      attachment. Universal love, then becomes predominant and we begin to love
      every being of the God's creation without any feeling of attachment with it. It
      leads us to devotion and sacrifice. Devotion makes our passage smooth and
      creates a channel for the Godly current to flow into our heart. It removes dirt
      and refuse from our way and facilitates our march along the path. The refuse
      is really the effect of the conflicting ideas which create disturbances and
      worries in our minds. By meditation we create a temporary lull in our mind and
      calmness prevails for the time during which we are in touch with the divine
      force. But meditation only at a certain fixed hour is not enough, for we are thus
      in touch with the sacred thought only for a while after which we have no idea
      of God whatsoever and are for most part of the day away from the path of
      service and devotion. This is the reason why often after years of practice we
      still find ourselves at the lowest level of spiritual attainment. What, in fact, we
      feel during meditation is only simplicity and calmness, if we are rightly guided
      by a capable master. But an aspirant is generally unable to understand it, for it
      is beyond his conception at the early stages. The effect thus being
      imperceptible he often complains that he feels nothing during meditation. This
      is chiefly due to the fact that he remains in touch with the divine force only for
      a few minutes of practice. Thus the real thing gained during meditation
      remains with him only for a while. On the other hand, there is a man who tries
      to retain the effect gained by meditation for the most part of the day, and
      abides in the same state for as long as he can. He is, in a way, in constant
      remembrance of God and his progress is easy and rapid.

      Some people think that constant or even frequent remembrance of God is not
      practicable when a man in life is surrounded by numerous worries and
      anxieties caused by worldly attachment and responsibilities. But practice and
      experience will prove to them that it is a very easy process and can be
      followed by any and every one in spite of all worries and engagements only if
      they divert their attention towards God in the real sense.

      The idea of Guru as the Supreme Divine force is very helpful in spiritual
      pursuit. You depend upon his guidance thinking him to be a superhuman
      being. If you go on with your busy routine of life, dedicating everything to your
      Master, imagine what good it will bring to you in the long run. While doing a
      thing, think that you are not doing it for yourself, but for your Master, or rather
      think that your Master himself is doing it for himself. While at the breakfast
      table you must think that your Master is breaking his fast. When you go to the
      office, think that your Master is doing all this. While returning from the office,
      suppose you see an attractive dance on the way. Your eyes are caught by the
      charming appearance of the dancer. Your thoughts seem to be diverted for a
      while. Then also think that your Master and not you, is seeing the dance. You
      will at once lose curiosity for it, because your Master's power will begin to flow
      in to relieve you of the temptation. When you come back from office your
      children rejoice to see you after so many hours. You too enjoy their
      merriments and it is but natural. Your attention is, for a while, diverted towards
      them and you feel a bit away from the sacred thought. What you are to do then
      is to think that your Master within is himself enjoying and you shall be in touch
      with the same sacred thought again. If you are chatting with your friend, think
      that your Master, not you, is talking to him. While walking, think that your
      Master himself is walking. During meditation, if you entertain the idea that not
      you but your Master himself is meditating on his own form, it shall bring about
      excellent results. Similarly, you can adjust yourself in all your routine of work.
      If you cultivate this feeling and maintain the outlook that your Master is doing
      everything in your place, you shall not only be in constant remembrance all
      the while, but your action will cause no impression whatsoever and very soon
      you will cease making further Samskaras.

      The process, if earnestly followed, will constantly keep the Master's form in
      your vision and you will feel his presence within and all about. Though, in fact,
      the real Master is not merely his outward physical form, but his inner self, still
      it is almost impossible to ignore the form altogether. But those who stick to the
      idea of the physical form alone as the Master, create for themselves the
      grossest entanglements and complications. Kabirdas has rightly termed such
      persons as Guru Pashu. But if the Master is a great divine soul who has
      secured his merger in absolute Reality, meditation on his form is, by far, of
      greatest advantage to the disciples. His body, though gross in outward
      appearance is really as fine and subtle in character as his inner self. If you
      meditate on the form of such a Master, you not only begin to lose your own
      grossness but also begin to imbibe within you the finest condition of his inner
      self. The form taken up in view will after some time disappear from the sight
      and you will gradually embark on the plane of pure Reality. I have discussed
      in my book Commentary on Ten Commandments of Sahaj Marg, how the form
      disappears from view when you look at a thing constantly for some time. Thus
      automatically from the outward form, we travel inwards and then to the real
      point, where everything disappears.
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