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  • subhash naik
    We hear almost everybody talking in some way or the other about God, the soul and the mystery of the universe. But, if we are in quest of one who has realized
    Message 1 of 1 , Jul 4, 2005
      We hear almost everybody talking in some way or the other about God, the
      soul and the mystery of the universe. But, if we are in quest of one who has
      realized God, or is acquainted with Him, we will probably find none such
      among them. This is the reason why there is constant feud among the
      representatives of different religions. They talk a good deal about God but
      inwardly they might be no better than a down-right atheist. They acknowledge
      His existence in words but at heart they seem to be totally unmindful of His
      existence. To them the only utility of God is when they are in distress or
      misery. They expect Him on such occasions to attend to their call to remove
      their troubles. They pray to Him chiefly for the supply of their wants. It is really
      far from the idea of true love and devotion. A true devotee is one who loves
      Him not for any favour or worldly interest but merely for love's sake. He always
      remains in a state of complete resignation to His will. He is perfectly contented
      with all that is bestowed upon him whether good or bad, joyful or unpleasant.
      Joy or sorrow is meaningless to him. Everything is a boon to him from his
      Beloved. Such complete resignation and unquestioning attitude in all matters
      is the highest form of devotion. Resignation does not, however, mean that he
      should remain idle, doing nothing himself and depending all the time upon
      God, thinking that God will send him all that he requires if he so wills. God
      helps those who help themselves is a common saying which is literally true.
      We are failing in our sacred duty if we do not exert ourselves for the discharge
      of our responsibilities pertaining either to this or to the next world. The only
      thing which should be borne in mind is that we work in accordance with the
      will of God and feel contented with the result whatever it might be. When we
      come up to this level we may rightly think ourselves to be true devotees of the
      Supreme Master, and hence on the right path leading to reality. Reality is not
      a thing to be perceived through physical organs of sense but it can only be
      realized in the innermost core of the heart. We have, therefore, to go deep into
      it to solve our problem of life.

      We have in our mind an idea of this great universe which is, as we all know,
      the material manifestation of God. Generally we look upon it as Maya or
      illusion to distinguish it from the unchanging absolute Reality. People have
      tried to define Maya in numerous different ways, not perhaps without some
      reasonable basis. It is really a Godly power which has brought into existence
      the entire creation in its different forms and shapes and which regulates its
      entire working. We are all the while surrounded by this great power and its
      effect is visible in all phases of our activity. We are whirling round within the
      glossy sphere of Maya, clinging at times to one or the other of the objects in
      view thinking it to be Reality. Our senses, feelings and emotions give it a new
      colouring and mould our actions accordingly. We remain entangled within the
      snare of Maya, without any hope of emancipation until we divert our attention
      towards the unchanging Reality at the root. This vast circle of material
      manifestation, the direct result of Maya, is unlimited. In it we go round and
      round with ceaseless motion like the rim of a wheel, ever farther and farther
      away from the pivot. Just as every circle must have a centre, so must this vast
      circle of manifestation have a centre or base. If we are able to discover it we
      may possibly find a clue for the solution of our problem. The whole of the
      science of mathematics rests upon the little base, the zero. Now for this
      limitless universe we have to trace out a zero or base from which all planes of
      existence have started. Again the centre of a circle, if observed minutely, is in
      itself another smaller finer circle. As such it must have another still finer centre
      for it. The same process continues up to infinity. In other words each of the
      finer or smaller circles serves as centre of a bigger external circle. Reason or
      imagination fails to trace out an origin or end. Thus, behind this solid material
      universe there is another finer or more subtle universe which is the cause or
      the centre of this outer universe. Again for that finer circle there must be
      another centre, represented by a still finer circle and so on. Putting it the other
      way, there may thus be innumerable circles one after the other, round the
      unimaginable finest point, the centre within, each circle in turn serving as the
      centre of the next outer circle, till we come to the present solid form of
      existence. What we have to do now is to trace our steps back from the present
      gross form of existence to the previous finer and still finer form up to the
      farthest possible limit of human approach. In our present state of existence we
      are revolving round and round within the sphere of grossness. Our only hope
      lies in pushing our way right across towards the centre or the root cause
      crossing the finer regions one after the other. That is the essence of the
      spiritual science. The root cause of the entire universe from the finest to the
      grossest is the innermost centre, the base or zero. We may call it as God or

      The composition of a man also is exactly the same as that of the universe.
      Just as behind this solid external universe there are innumerable others of the
      finer and still finer type, so behind this gross physical form of a man there are
      numerous finer and still finer forms of existence. The outermost form is the
      gross body (or Sthool Sharir) behind which there exist the astral body
      (Sookshma Sharir) and the causal body (Karan Sharir). Besides these three
      outer forms there are innumerable other ones which are so fine and subtle
      that thinkers do not call them as bodies but only as fine coverings round the
      soul. It is really very difficult to put a name for each one of them which may be
      countless. With all these innumerable forms, from the finest to the grossest,
      the man is in existence in the material world as a true copy of the universe or
      the entire manifestation of God represented by a complete circle from the
      outermost circumference to the innermost centre or zero. Now, the innermost
      centre or zero of a man's existence and that of God's manifestation is really
      the same. Realization of God means the same as the realization of Self and
      vice versa. All the universe came into existence from the same point, the zero,
      through the process of evolution. Similarly, man's existence too developed
      from the same point.

      Before the time of creation the only thing in existence was the root cause and
      the whole universe as we see it today was merged in it in the most subtle
      form, everything losing its individual identity. Now, the centre, like the tiny
      seed of the tree, included within itself the whole of the universe in the most
      subtle form. It was thus the extremely abridged form of the same expanded
      manifestation as we see today. Thus the centre, the latent motions and the
      entire creation in the most subtle form all combined together as one unit, led
      to be the cause of creation when time came. At the time of creation everything
      began to assume a form of existence. Man also assumed his individual
      existence. The consciousness of individuality was the first covering in the
      composition of the man. Further additions continued one after the other.
      Egoism began to develop and ultimately assumed a grosser form. The
      working of mind, senses and faculties began to contribute their share towards
      grossness. Actions of the body and mind led to the formation of Samskaras.
      Finally, now the man exists in the grossest form, consisting of the outer gross
      body and inner finer bodies and coverings. Now, from this outer solid state of
      existence we march right towards the centre passing through finer states one
      after the other. >From gross body we come to the mind body and then to the
      causal body growing finer or more subtle at every step and proceed on
      further, dealing with other coverings.

      The process generally adopted for it is classified under three heads, Karma
      (action), Upasana (devotion) and Gyana (knowledge) which offer common
      basis for all the different religions and creeds. The four elementary means
      (Sadhana Chatushtaya) adopted for the purpose are almost the same

      The first of these Sadhanas is Viveka (discrimination). We see many things in
      the world but when we think of their existence we find that they are
      changeable, i.e. they are the different forms of Maya, as we generally call
      them. We are thus inwardly induced to go deeper in order to trace out the
      cause. Our attention is thus diverted from transitory things to that which is
      unchanging or eternal. Worldly objects thus begin to lose their charm and we
      feel in a way unattached with them. This brings us to the state of Vairagya
      (renunciation) which is known as the second of the four Sadhanas. The state
      of Vairagya is also brought about by certain other causes too. For example,
      when we are fed up with worldly objects after indulging in them to our heart's
      content we sometimes begin to feel an inward repulsion towards them. In
      such cases our attention is naturally diverted towards some nobler ideal and
      we feel a bit awakened to Godly thought. Secondly, when we have been
      deeply pricked by the treachery and faithlessness of the world we feel
      disgusted and inwardly averse to worldly things. Feeling of dissatisfaction and
      detachment also develops when we are in a state of bereavement on account
      of the death of some of our dear ones. But Vairagya created under such
      circumstances is seldom genuine or lasting. It soon disappears with the
      change of adverse circumstances. There is a story which relates that a certain
      man wanted to see Kabirdas. When he reached his house he was informed
      that Kabirdas had gone with a funeral party to the cremation ground to burn
      the dead body of one of his deceased relations. The man proceeded to the
      cremation ground to see him there. But as he had never seen him before he
      thought it might be difficult for him to recognise Kabirdas among the party. For
      this purpose, he was told that he should look to the halo round everybody's
      face. The halo round the face of each one of the party would be found glowing
      as he proceeded towards the cremation ground, but would grow dimmer and
      dimmer and finally disappear as they returned. Only the halo round Kabir's
      face would remain glowing all through with equal lustre. Thus, the feeling of
      Vairagya actuated by such sudden causes is generally short-lived and
      changes with the change of circumstances. For, though the sudden shock
      temporarily creates a feeling of Vairagya, the seed of desires and enjoyments
      still lies buried deep within the heart and may sprout forth immediately when it
      finds a congenial atmosphere. The feeling of Vairagya in the real sense and
      with the lasting results can only be developed after thorough cleaning and
      due moderation.

      Vedantins practice Vairagya in a different way. They force their imagination to
      believe that everything they see is Maya, hence transitory or false and
      conclude that reality at the bottom is Brahma. They apply their power of will to
      strengthen the thought so much so that they get habituated to it, causing
      modification in outward actions and habits only. Hence the effect is mostly
      merely external. It may, however, after long and continued practice possibly
      reflect somewhat inward. Similarly Viveka actuated by mere forcing of
      imagination without a touch of practicality has no sound basis. A close study
      of the subject will show that really Viveka and Vairagya are not the means
      (Sadhana) but only the result of some means (Sadhana). Viveka or Vairagya
      is a state of mind developed at different stages by constant practice of certain
      Yogic Sadhanas, e.g. remembrance, devotion or love, etc. Viveka in true
      sense never develops unless the senses are thoroughly purified. This
      happens only when mind gets properly regulated and disciplined and egoism
      (or Ahankar) assumes a purified state. Thus it is, that Viveka is in fact the
      result of practices followed in order to bring about the desired results. Now
      Vairagya, the second Sadhana of the Vedantists is likewise the result of
      Viveka. They are thus the stages of elementary attainment in Yoga and not
      the Sadhanas or means of attainment of the stages. In Sahaj Marg system of
      Yoga, Viveka and Vairagya are not treated as sadhanas but are left aside to
      be developed automatically by an aspirant during his progress. It starts from
      what is known as the third Sadhana of the Vedantists which consists of six
      forms of spiritual attainments known as Shat-Sampatti. The first of these
      Sampattis is Sham which pertains to the peaceful condition of mind leading to
      a state of calmness and tranquillity. When we practise it Viveka and Vairagya
      follow automatically. Vairagya, in the sense of non-existence of things is in my
      opinion a very difficult process, for in it you have to take up the negative
      course and discard or reject everything that comes to your view. But if you
      take up the positive view and accept one thing only as real, sticking to it
      wholeheartedly, other things will naturally fall in the background and by and
      by, you will become unmindful of them. Consequently your attachment with
      them will gradually begin to disappear and you will gain Vairagya by easiest
      means. Thus the primary thing in Yoga is the proper regulation of mind which
      is ever restless. It creates numerous ideas and thoughts, imparts stimulus to
      the senses and faculties and sets the body into action. Everything good or evil
      originates from the mind and it is the mind alone that governs all our feelings,
      emotions and impulses. Thinkers have classified the tendencies of mind
      under five heads. The first of these known as Kshipta is the disturbed
      condition of mind including all feelings such as hunger, thirst, anger, sorrow
      and desires for wealth, fame, etc. The second, Moodha, includes tendencies
      which promote sluggishness, indolence or sloth. The third, Vikshipta, pertains
      to the tendency which drives the mind away from sacred thoughts and brings
      about the haunting of numerous irrelevant ideas at the time of meditation.
      Thefourth, Ekagra-Vritti, is the tendency which makes our attention fixed on
      one thing only. The last one Nirodh is the tendency which brings the mind to a
      perfectly self-contained state free from complexities and disturbances. To
      achieve this last stage sages have generally advised the well known
      Ashtanga Yoga (i.e. Yama, Niyama, Asana, Pranayama, Pratyahara,
      Dharana, Dhyana and Samadhi). Under the Sahaj Marg system of training we
      start from Dhyana, the seventh step of Yoga fixing our mind on the point in
      order to practise meditation. The previous steps are not taken up separately
      but they automatically come into practice as we proceed on with meditation.
      Thus, much of our time and labour is saved by this means.

      In short, we start our practice from Sham, the first of the six Sampattis of the
      third Sadhana of the Vedantists and devote all our attention to the proper
      moulding and regulation of mind which is easily accomplished by the help of
      the transmitted power of a worthy Master. Control of senses and Indriyas (or
      Dam) follows automatically when we fix our mind on one thing and one alone
      which is the Reality, ignoring all others. Generally most of the sages follow
      this course. A few of the sects attempt an approach to Sham through the
      practice of Karma (action), others through devotion or Bhakti. There are still
      others who set aside both of these and proceed on through the medium of
      Gyana (knowledge). In fact the stages of Karma, Upasana and Gyana are not
      different from each other but are closely inter-related and exist all together in
      one and the same state. For example, in Upasana, controlling of the mind is
      Karma, the controlled state of the mind is Upasana and its consciousness is
      Gyana; in Gyana the process of thinking is Karma, stay on the thought-out
      object is Upasana and the resultant state is Gyana, while in Karma, the
      resolve to act is Karma, process of bringing it into practice is Upasana and
      consciousness of the achievement is Gyana. Thus it is that in our system of
      training they are taken up all together most efficiently creating automatically
      the state of Viveka and Vairagya in true sense. No practice is really of any
      avail if it does not naturally result in Viveka and Vairagya. The real form of
      Viveka is that when a man begins to realize his own defects and
      shortcomings and the bottom of his heart feels repentant for them.

      We have dealt with first two Sampattis. We now come to the third known as
      Uparati which means self-withdrawal. In this state a man is free of all desires,
      even those pertaining to the next world. He is not charmed or attracted by
      anything in the world. His mind is all the time centred in one the Real. It differs
      from the state of Vairagya in the sense that Vairagya produces a feeling of
      aversion for worldly objects while Uparati is a state in which both the feelings
      of attraction and repulsion are absent. Vairagya is really the incomplete form
      of this nobler and higher state. At this stage our mind, senses and Indriyas are
      completely purified. We begin to feel fed up with all external things and
      dissociate from them thinking them not to be worthwhile paying any attention
      to. We are free from the effect of attachment with the world. Even the comforts
      of paradise have no charm to such a man, nor does he feel any attraction for
      salvation, liberation or other higher ideals.

      The fourth Sampatti is Titiksha or the state of fortitude. At this stage a man is
      perfectly satisfied with what is allotted to him by God. He has no feeling for
      injury, insult, condemnation or appreciation.

      The fifth is Shraddha or faith which is a very high attainment. It is very different
      from the preliminary state of artificial faith as discussed in the chapter entitled

      The last one is Samadhan which is a state of self-settledness to the will of the
      Master, without even the consciousness of it. At this stage a man is perfectly
      devoted to the great Master without any thought besides.

      We have thus dealt with the various attainments of the third Sadhana. We now
      come to the last of the four Sadhanas known as Mumukshu. Little remains
      now to be accomplished when a man comes to this stage except to develop
      close association with Absolute Reality or actual merging in the state of non-
      entity. It is the practical phase of realization and could be achieved after
      earnest practice of the elementary Sadhanas under the old system of Yoga.
      The modern system of Sahaj Marg makes a diversion from the set old path in
      the respect that it does not take up the different steps of Ashtanga Yoga one
      by one separately. Under this system Asana, Pranayama, Dharana, Dhyana
      and Samadhi are all taken up simultaneously during the course of meditation.
      Meditation in due course leads us to concentration or the state of Samadhi.
      Thus we naturally proceed to Samadhi which is the final step of Yoga.

      There are three forms of Samadhi or the stages of concentration. The first of
      these is wherein a man feels lost or drowned. His senses, feelings and
      emotions are temporarily suspended in a way that they seem apparently dead
      for the time being. He resembles a man in a dead slumber, unconscious of
      everything. The second form is, in which a man though deeply concentrated
      on a point, does not feel actually drowned in it. It may be described as a state
      of consciousness within an unconscious state. Apparently he is not conscious
      of anything but still consciousness is present within, though only in a shadowy
      form. A man walks along a road thinking deeply over some problem. He is so
      absorbed in it that he is unconscious of anything else nor does he see
      anything in the way, nor hear the sounds of voices near about. He goes on in
      an unconscious state of mind. But still he does not collide with a tree by the
      road side, nor is he knocked down by a car coming that way. In this state of
      unconsciousness he unknowingly attends to these necessities and acts as
      occasion demands. He has no consciousness of the actions. It is
      consciousness in an unconscious state. In this state of mind the
      consciousness of other things appears to be in a sleeping state and creates
      little impression. The third form is the Sahaj Samadhi. This is the finest type of
      concentration. In this state a man is busy with his work, his mind being
      absorbed in it, but in the innermost core of his heart he is still settled on the
      real thing. With his conscious mind he is busy with the external work while at
      the same time his subconscious mind is busy with Divine thoughts. He is all
      the while in a state of Samadhi although apparently he is busy with worldly
      work. This is the highest form of Samadhi and little remains to be done after a
      man has entered this state permanently.

      The various spiritual stages acquired during the march are characterised with
      special power and capacity for nature's work. The lowest region known as
      Pinda Desh comprises of various sub-points located within the chest. It is the
      centre of Panch Agni Vidya so commonly spoken of in ancient religious
      literature of the Hindus. When a man gains mastery over this region, he
      automatically develops within him an intuitional knowledge of science
      pertaining to matter which he can utilize any way he likes after sufficient
      practice and experience. But as this achievement does not suit his purpose,
      so far as spirituality is concerned under efficient system of training, an
      aspirant is kept unmindful of all those material powers and is helped to cross
      over by the reflected power of the Guru, so that his attention may not be
      attracted by anything other than purely of spiritual nature. He is then in a
      position to conduct petty godly work entrusted to him. His sphere of work at
      this stage is a small locality, e.g. a town, a district or some bigger division. The
      nature of work he does is the proper adjustment of everything in action within
      his jurisdiction in perfect accordance with the demand of nature. He
      introduces the required elements within his sphere and removes the
      unwanted ones. He is known as a Rishi and his designation is Vasu.

      The next higher in rank and position is a Dhruva. He enjoys mastery over
      Brahmanda Mandal and falls under the category of Muni. His sphere of work
      is much larger and he exercises authority over the Vasus. His duty is to look to
      the cleaning of the atmosphere of all unwanted thoughts and ideas prevailing
      within. Besides his routine work he has also to look to numerous other duties
      entrusted to him for the time being. The state is acquired after the thorough
      illumining of the region located in the human frame within the hylem shadow.

      Higher above is the position of Dhruvadhipati who directs the work of the
      Dhruvas. The state is acquired after gaining mastery over the point of Naval (
      ). His sphere of work extends to the whole world but his work is similar in
      nature to that of a Dhruva. Besides his routine work in connection with the
      cleaning of the atmosphere, he too has to look to casual events and incidents
      happening at different times. These godly functionaries are highly developed
      souls of great calibre who work strictly in accordance with the will of Nature in
      utter disregard of the feeling of individuality or self. Their working is automatic
      and mechanical and they have no personal choice or discretion in any matter.

      The position of Parishad, who is above Dhruvadhipatis, is bestowed under
      rare circumstances when nature stands in dire need of it. He regulates and
      directs the activities of the various subordinate functionaries mentioned above
      and imparts various duties to them, reserving for himself only the most
      important ones. His will works in all important matters, e.g. great enterprises
      or wars, in order to bring out the destined result. He works all the destructive
      and constructive plans of nature. His sphere of work is confined to this world
      only. The state is acquired when a man gains complete mastery over the
      central point of Sahasra Dal Kamal.

      The position of a Maha Parishad is the highest in rank. It is the last godly post
      and is very rarely bestowed except when nature stands in urgent need of
      drastic change or an overhauling of the world. He enjoys the highest power. It
      starts from the right region of the occipital bone as given in diagram No. 5 on
      page 36, Efficacy of Raja Yoga, IVth edition. Such are the marvellous
      attainments of Raja Yoga which a man can achieve if he is really earnest
      about it and proceeds along the right path under proper
      guidance.......................Sahaj Marg Spirituality Foundation, Inc. Copyright ©
      2004. All rights
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