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Pujya Dr. K.C. Varadachari Complete Works Vol -1

Discourses on "The Commentary on the Ten Commandments" of the system of Sri Ramchandra's Rajayoga - Commandment -4

Be plain and simple to be identical with Nature.

I would like to say that we have to understand by the word 'Nature' the nature of the Highest or the Ultimate. In Indian thought Nature is usually translated as Prakriti, the original matrix out of which everything has come into being. This may be said to be God or His will or His Kshobha or even His Maya or power (Sakti). In a sense once the Kshobha has occurred it begins to move or stir and the oneness becomes manyness and flows in all directions. At the beginning there is close oneness being maintained with each one of the many. Each particle of the many is full with the power of the Central Being and as such could be said to be One Many, or a manyness that is with oneness (visishtaikya), or a oneness which is many (visishta). But as the many begin to radiate or fall into the directions creating the several planes like the Parabrahmanda, Brahmanda, Pindas and Andas etc. they lose contact with the Oneness or the Centre and even fail to resemble that primary condition. This is due to creation of private fields consequent on the process of flow that gives rise to knots or Granthis. The pull exerted by the particular movements, which almost become gross particles or individuals, tightens the knots and the connection with the source is almost lost though not entirely since it cannot happen. It is only a conceptual fiction to hold that there are absolutely individuated particles or souls for at no time can they even exist without the central power sustaining them. However, our present condition is very much like that of a lifeless stone that does not reveal the living force which animates all. They could be stirred into being and made living when it is turned inward to its own centre.

But the Master describes with an illustration taken from life how one manages to get into more and more complications through desire. This is such a common experience that it also is the subject matter of most cinema films which in turn lure others into the same complications both within and without. The dangers of drama and cinema do not lie in the subject-matter or story, but in the subordinate rousing up of unnatural desires, desires which take one away from the central purpose. It is a peculiar weakness of the modern man that he thinks he can realize the ideal of living untouched by the forces of desire even when in the midst of all temptations even like Suka. However, Vairagya is necessary for becoming like the Centre or the Goal. The beginning is ever simple. It is uncomplicated or plain. If one should seek oneness with the Centre one should become simple and plain even like That. The only way of living like a lotus leaf untouched by the water Padmapatraiva Ambhasa is to reach the centre, and then experience the world, for then one does not lose oneself by hypnotic self-suggestions that are governed by desires.

It may be asked how, if twists and inversions happen when there is the flow of spiritual energy from above, there can be the simple and plain kind of living? This is possible when the knots are loosened and without preventing the free flow of the Highest Consciousness in Its own manner through all the knots. Even the so-called inversions would lose the typical distortions which happen when there is loss of continuous flow due to desires and deviations. The continuity of the Supreme Consciousness being maintained one feels the peace and fulfillment all through the planes of the Parabrahmanda, Brahmanda, Pinda and Anda too. This is living according to Nature, identical with Nature and this is plain uncomplicated, unarrested and uninterrupted simplicity.

Our true Nature is Divine, and we should live according to the true nature of the Divine.