Daily Inspiration
SRUTI - PAM's Encyclopedia
RADIATION | RAJA JANAK | RAMCHANDRA JI OF FATEHGARH ( LALAJI) | RAJA YOGA | REAL ESSENCE | REAL EYES | REALISATION | REALITY | REAL SUBSTANCE | RECITATION | RECITE | REFLECTION | REFUGE | REGIONS | RELATIONSHIP | REGULARITY FOR PRACTICE | RELIGION | RELIGION AND SPIRITUALITY | RENUNCIATION | REPENTANCE | REPRESENTATIVE | RESEARCH | RESERVED | RESIGNATION | REST | RESTRAINT | RETURN | REVELATION | REVERT | RIGHT AND WRONG | RIGHT ATTITUDE | RIGHT HABITS | RIGHT THINKING | RINA | RITUALS | ROBBERY | ROUTINE |
RADIATION
Frequent reference to this process, in the present society of educated persons, has led certain religious teachers, today, to defend their inefficiency in this respect by explaining to the people that there is nothing peculiar about transmission. It generally happens, when you are in the company of a Mahatma or a saint that you are to some extent relieved of your disturbing thoughts and feel comparatively calm for a while. This they claim to be due to the effect of transmission by the Mahatma. Those who offer this explanation, mean only to deceive the public with a view to whitewash their incapacity. (DR-55,56)What they interpret as transmission is really the automatic radiation of the pious Paramanus (fine particles) from the Mahatma. It affects all those assembled there with the result that calmness prevails to some extent so long as they are there. It is only a natural process and has nothing to do with transmission. It is not only from a Mahatma or saint that such paramanus (fine particles) radiate but also from every one whether pious or wicked, saintly or devilish. If you are for some time with an impious or morally degraded person you find similar impious paramanus radiating from him and affecting you, with the result that you find your thoughts flowing in the same channel for the time being. The effect of such radiations remains only for a little while and disappears when you are away from it. (DR-55,56)
RAJA JANAK
A few words to review the exact position of Raja Janak as a great saint of his time. He held a high position among saints. The great rishis of the time used to send their sons and disciples to him for higher training. But all his prominence as a saint was due not only to his spiritual attainments alone but also to his being a king as well. As for his spiritual elevation he had crossed the region of Heart, attaining avyakta gati (undifferentiated state), and had just entered into the Mind region. Of all the eleven circles of the Mind region he could have, by that time, crossed only the first one, and was lingering in the sphere between the first and the second circles. (SS-429)
Please see AVYAKTA GATI also.
RAMCHANDRA JI OF FATEHGARH ( LALAJI)
Please See ADI GURU.
RAJA YOGA
Raja Yoga is the old system or science followed by the great
rishis and saints to help them in realizing Self or God. It was prevalent in
India long before the time of Ramayan. It was first introduced by a great rishi
who lived seventy-two generations prior to Raja Dashrath of the Suryavamsh
(surya or Sun dynasty). He devoted much of his time pondering a good
deal to find out the real method of achieving freedom by which problems of life
could easily be solved. He was swimming in the central region (as described
in the book), being mostly attached to the Centre itself. His state was akin
to that of the present Personality now working for the Change, as required by
nature. After pondering long over the subject, the great sage at last discovered
the method which ultimately developed into what is known as Raja Yoga. When
he was in close touch with the Centre he discovered the reality of the world
with its cause or force in existence. He found out that the motion or stir of
some power from beneath the Centre brought the present world into existence.
That stirring thought is in other words called upaadaan kaaran or Kshobh.
At last he arrived at the conclusion that it is the outcome of the power which
is similar to, or identical with the thought power of man. Naturally he deduced
that thought could bring out such results and that its power is unlimited. He
then took work from the thought power which fell to our lot, and with it he
started training. That is the basis of Raja Yoga or the king of yogas. The kingly
thing in us is thought which ultimately develops, steering us to our goal. Sages
after sages have improved and developed it as their practical experience increased.
Thought ultimately takes the form of reality, and appears in naked form, so
to say. This can all be verified by the persons having clairvoyant vision of
a high merit. There may be different methods of teaching through this science
but the governing principle remains the same. With this power or force we establish
a link with God. Improvements have, at times, been made by great sages to develop
it according to the needs of the time. Commentaries have been written on the
subject, discussing elaborately the philosophy of yoga. But the underlying thought
is the state of vision which a man must develop. Things appear in their true
perspective, and their mystery is revealed to him who rows farther in his slender
dugout and improves to the utmost. (ERY-18,19)
Thought, as we have delineated it, is a kingly thing in us,
and since we use thought for the purpose of linking ourselves with Reality,
the Yoga (linking) is called Rajayoga. (ERY-6)
Rajayoga aims at arriving at the highest Thought or purest
thought to apprehend Reality as it is, having cleansed the subject of all desire
and the means of all imperfection. (ERY-7)
There are different forms and practices for achieving the end.
They might lead you on the path of realisation to some distance, but how far,
I do not propose to discuss here. I leave it to the judgement and the experience
of the readers themselves.But I assure you positively that it is Raja Yoga and
the Raja Yoga alone that can lead you on to your ultimate destination or the
highest point of human approach, where you are in perfect harmony with Nature,
assuming your absolute and pure form.(DR-42)
As for the attainment of liberation or complete freedom, almost
all the great sages of the past and the present agree on the point that Raj
Yoga alone is the path that ensures success upto the final limit of human approach,
and every one destined to complete freedom i.e., Realisation must sooner or
later come upto it. (SS-185,186)
Raj yoga is the only thing that can lead us to the end. There
is no other means of approaching the Centre.(ERY-31) No other form or practice
can bring forth such results.(DR-42) Raj yoga is the only thing which can weave
one's destiny. It is complete in itself. Practice and anubhava only can reveal
it.(ERY-65)
It is, therefore, essential to have recourse to this science
if you aim at the highest point. The help and support of a truly worthy guide
is, of course, the essential factor and at the same time a serious problem of
the day too, but a true seeker, I assure you, shall never fail to find him.
(DR-42)
There are numerous means and practices prescribed for Realisation,
out of which we have to choose that which guarantees speedy success. Now what
that may be let each person judge for himself. For a hint I quote below the
judicious opinion of Swami Vivekananda on this point. it is Raja-yoga alone
that successfully lead a man upto the highest level of approach and none but
one having the capacity to apply his own internal powers through PRANAHUTI is
fit for being a guide or Master".In Raja yoga one proceeds with subtlest
means for silencing the ever-active tendencies of the mind. Besides, in practising
this one is always away from the idea of the body since he has fixed his attention
upon the subtlest.(SS-145) In order to realise the subtle being, we must take
up means which are equally fine and subtle.(SDG-116)
I can proclaim by the beat of the drum that none except a worthy
Master having at his command the power of transmission can ever bring forth
such wonderful results, and that Raja yoga alone is the Path which promises
sure success. The various successive steps of yoga laid down in Patanjaii's
system are all included in the one routine process under the system of Sahaj
Marg are covered by the abhyasi without undergoing each one separately. But
since that is possible only through the help of Pranahuti, I wish more and more
abhyasis to come up to it and be profited thereby.(SS-423)
I have shown the efficacy of Raja Yoga. I would most solemnly
request you to practise it in right earnest and see that things are coming to
your knowledge. There are other methods too to practise Raja Yoga; but I assure
you this method, as given in this book, is the most benefitting. My sincere
advice to the readers is to seek the adept in this science. It is very difficult
to find such a person, but they are there, no doubt, in this world. (ERY-65,66)
Raj Yoga sets in when other things accumulated by wrong Practices
are gone. (SDG-53)
REAL ESSENCE
Our gathering, however, is somewhat different. We (human beings)
are there, from where nothing comes to us by way of knowledge even about our
own selves. That means, we possess that stability in a natural way, which can
be described as a stance of balanced Balance. Everything has started after it.
In other sense, we were there, when the Creator (Brahma), Preserver (Vishnu),
and Destroyer (Mahesh) had not yet come into being. Now, what is there?
Greatness! No! What is the Destination, where we have to reach? It may, preferably,
be called insignificance. If we chose to designate it as such, it is an insignificance,
of which we know nothing! and Greatness of a sort - viz, Similitude, where no
knowledge of Similitude itself is to be found. And this, dear brethren, is the
Real Essence! (SDG-33)
REAL EYES
Hazaron sal nargis apni benuri pe roti hai
Badi Mushkil se hota hai chaman men didawar paida
For thousands of years the eye-shaped narcissus flower weeps over its
sightlessness.
One with real eyes is rarely born in the garden." (SDG-72)
REALISATION
From time immemorial God-realisation has been trumpeted to
be the goal of human endeavour (Purushartha) and existence, specially in India.
But just like the concept of God (i.e. ultimate Reality) the idea of God realisation
too has become shrouded in such sheaths of mystery that a sincere man of reason
and science begins to feel disgusted at the very mention of the term.(WU-38)
Realisation has been represented as a very difficult and complicated job. This
offers great discouragement to people who are thereby scared away from it. Such
ideas should be banished from the mind, for they weaken the will which is the
only instrument to help us on our onward march. (SDG-114)
Most of the people have, in some way or the other, a natural
inclination towards God, yet those who succeed in realizing God are very rare.
The cause is defective guidance and wrong training which leads a man away from
the real path with the result that he is lost forever. Now for a man of ordinary
capacity it is a pretty hard task to judge whether his training is rightly directed
or not.(DR-64)
Every one wants peace. That means that Realisation is not his
object. In that case he will get only peace and not Realisation. But if the
Realisation is the object, peace will automatically come in in its wake. We
should not be only after knowing what Realisation is but also try to attain
it as well.(SS-396)
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. (DR-103)
Guidance sought from books is not of much avail since it is
often misleading and sometimes dangerous too. Methods prescribed in books are
generally confusing, touching the outer, aspect only. (SS-58,59) Apparently
there seem to be contradictions in the Vedas, and the six schools of philosophy
are the result. In this way each has built up its own theories on the basis
of one's knowledge and understanding and the approach in that direction. But
the sage Manu is quite justified when he says that only that part of the Vedas
which agrees with reason is the Veda in the real sense, and this is no doubt
very creditable of him. Of all the scriptures of the world it is only the Vedas
that speak like that in plain terms. But in respect of the actual realisation,
the study of the Vedas is but secondary. The word study implies a sense of practical
realisation of the reality at the bottom, and that can be acquired neither by
reading and believing nor by reasoning and discussing, but only by super-conscious
perception.(SS-367)
Really it is a tasteless state unchanging and constant.(WU-38)
In fact there is no charm in Realisation, no enjoyment, not even the consciousness
of peace, bliss or of Realisation itself. It is a static state, unbroken and
unchanging.(SS-416)
Realisation can better be defined as a state of changelessness
which is a condition seldom bestowed upon man even in the course of thousands
of years. But if one happens to get a Master who has attained it in full, and
the abhyasi too is keenly interested in and really earnest about it,
it becomes quite easily attainable. But so long as there exists the feeling
of 'is' (existence), it is not complete realisation. It follows therefore that
even bliss is a drawback. Do not be afraid of it, brother. It is such a super-fine
condition that whomsoever God pleases to bless with it will be prepared to undergo
the hardest pain for it rather than part with it even for a moment. (SS-385)
One, having attained the state of Realisation one develops
an unfailing will in the spiritual field.(SS-413)
The realisation of God which has so far been considered to
be extremely difficult, requiring hard labour and persistent efforts for many
lives, is not really so. God is simple and can be achieved by equally simple
means. The hard and fast rules of life and tiring practices prescribed by teachers
for realisation have really made matters so complicated that people are led
to believe it to be beyond their power and capacity. I may assure you very sincerely
that Realization is not at all a difficult thing only if you earnestly divert
your attention to it. Iron will to achieve the goal together with proper means
and guidance is the only thing required for the complete success.(DR-69)
Realization is neither a game of contest with the nerves and
muscles, nor a physical pursuit involving austerity, penance or mortification.
It is only the transformation of the inner being to its real nature. Change/transformation
can be brought about in two ways; firstly by desiring for it, and secondly through
force. But in the latter case, there is no lasting effect. So, every abhyasi
should intensely desire for his transformation. (SS-397) I have stated elsewhere
that Realisation is very easy if one only diverts one's attention towards it.
That means that he must have a deep impression of it upon his heart. The deeper
the impression, the quicker and easier shall be the success. (SS-284)
Every religious minded man and scientific explorer is of the
opinion that it is the subtlest force that is working. You can easily know it
if you are away from the grossness which you have gathered round by your misguided
thoughts. Now you can easily deduce that if it helps our movement towards subtleness,
the method is correct. But if it tends to enlarge yourself with grossness it
is not only wrong but it also pulls you down, and Realization becomes far distant.(SS-408,409)
For the realization of God, the Indeterminate Absolute or Para
Brahm we have to adopt means which lead us to the complete Negation. To acquire
this state we have ourselves to become zero.(DR-25)It is really the practical
experience only that can help one to realize himself. No other way or method,
no book or scripture, can be of any avail in this respect. (ERY-51)
We have to search for such a good Master who has his approach
to the final limit. It is very difficult to find such a Master, and in the words
of the Upanishads it is equally difficult to find a disciple. But if burning
desire is there for Realisation, the Master will reach the seeker's door. (SS-22)
Realisation is a practical pursuit for which direct perception
through practical experience is essential.(SS-51)That is what Sahaj Marg takes
into account, ignoring all misplaced superfluities connected with it. (SDG-74)
The true meaning of Realisation is 'Death of Death' or 'End
of End'. If a man is absorbed in this condition, it means, the way is clear
now. (SDG-87)
Unfortunately the basic fact that God is simple and can be
achieved by simple means is lost sight of. It has been preached from almost
all platforms that the Realisation of the Absolute is beyond the capacity of
the common man. This mistaken notion prompted by self-styled Gurus has
settled down in almost everybody's heart; and to-day they have even lost craving
for higher aspirations. (SDG-93)
You request me to make you mine, and to take you to be mind
alone. I am trying to do that very thing so that you may become actually mine,
though I am already yours. It is to say that you wish to experience that which
is the very end of every activity. It is just as if a child were to say, Let
me first understand the thoughts of Milton or Shakespeare and afterwards I shall
try to learn the alphabet, or for an abhyasi to say, Let me first realise
God then I shall start worshipping Him. When the very thing you seek comes
to you, why should you then worship at all? In accordance with your own way
of thinking you may be right in saying, Unless I have the real experience I
cannot be said to have full conviction. For this, please create in yourself
the things required for the actual experience of that which you mean to seek.(SS-384)
It follows therefore that even bliss is a drawback. Do not
be afraid of it, brother. It is such a super-fine condition that whomsoever
God pleases to bless with it will be prepared to undergo the hardest pain for
it rather than part with it even for a moment. I believe that may be sufficient
for your understanding and satisfaction. You have gone away from this place,
but you have left your memory with us. You have been a guest who, on departure
from the place, took away the host as well along with himself. You must have
conveyed my message to your friends; ;now it rests with the Master to carry
it home to their hearts.(SS-385,386)
All these things shall come during the course if only one remains
adhered firmly to his final object or goal. (SS-392)
Everyone wants peace. That means that realisation is not the
object. In that case he will get only peace and not realisation. But if realisation
is the object, peace will automatically come in its wake. We should not be only
after knowing what realisation is but should try to attain it as well.(SS-396)
Raja Bhartruhari, when awakened to godly thought, had a pillow
to rest his head upon, but after some time he gave it up thinking it not worthwhile.
The pillow stands for 'support', the divine support, or in other words reliance
upon God, giving up everything of his own. Is it not of the greatest value if
it could be possible in ordinary grihastha life? How to remain constantly
busy with Divine thought while doing one's worldly duties? One might say that
the two being contrary to each other cannot be taken up together. But that is
not the case. It is quite possible and easily practicable if one takes it up
in earnest. In due course godly wisdom awakens in him and he begins to work
with it in all his activities of life. (SS-459,460)
REALITY
We belong to the country where religious spirit has ever been
flowing in one or the other form. Diverse means are adopted for the purpose
of gaining the object of life. They may be correct if the heart is connected
with it in the real sense, so as to be absorbed in the essence of real life.
We are bred to have union with Reality which we have emerged from. We have brought
with us the very essence of Infinity and we should try to keep close to it,
in order to give freedom to our thought for absorption in the Infinite. If we
neglect it we remain bound to activity of thought, and not to the Reality at
the root which is limitless. (SS-133,134)
For those who want to have at least a peep into the Reality
the proper method shall, in my opinion, be that which touches the inner core
of the heart. The external means usually adopted for the purpose are really
of no avail and do not lead one towards the goal.(SS-39)
The Reality which one aspires for is so simple and plain that
it is for that very reason, often beyond common conception. So,for realizing
it ,we must also become simple like that. For that, it is absolutely essential
that the means, which we adopt for the purpose, must also be equally simple
and natural. (SS-14).
It is likely that people may not pay heed to what I say herein;
but soon the Reality which has, due to the effect of time, got covered with
complexities, shall be unmasked and the people shall begin to realise its true
significance. (SS-407) Reality may be represented as a sphere which one has
to pass through during the course of his march. After landing on the other side,
we have to march on still. How far none can determine precisely. The very word
'shore' brings to our mind the idea of a vast expanse for which the shore is
only a marginal line. How far this sphere extends is beyond imagination. We
have been sailing so far through the ocean. But while on barge we had a very
pleasant journey, enjoying the cool morning breeze and the refreshing effect
of water. This seemed to be so tempting that every one would like to have such
a pleasure trip. It offered him a sort of satisfaction, emotional joy and in
a way something like peace of mind, and it came to be known as Anandam.(SS-322,323)
We have now disembarked upon the dreary shore. The freshness
of the water is gone. There is no pleasant breeze, nor are there ripples, exciting
emotion. There is no charm, no attraction, no enjoyment, nothing but a dreary
waste, devoid of everything. That is also a source of Anandam, but of a different
type. In order to differentiate it from the previous one, I may call it as Anandam
- Absolute. It is constant, unchanging and real, without any rise or pitch.(SS-323)
Proceeding on through this infinite expanse, one must in due
course arrive at a point which is the point of man's origin, and which has been
unattainable even to Avataras. The real state of Anandam is then brought to
light and this, being beyond words, cannot be expressed in any way. It can only
be realised and experienced in a practical way. One having reached up to it
feels himself lost. But that, being the secret of Nature, is revealed only to
him who is one with Nature.(SS-323,324)
Having continuously lived in matter we have lost our own matter,
i.e. Reality. This alone is the hindrance.Reality is manifested when we stand
opposite to it. That is, if we think of matter, we creep towards spirit also.
Then we can have some idea of the Reality by weighing both. (SS-339) What Reality
can possibly be is very difficult to describe in words. For the sake of understanding
we may call it as the end of all spiritual stages, though it may be only the
beginning of Reality. Further that too disappears and its memory also recedes
to the background. Then we reach the plane where our swimming goes on infinitely.
To him who might be eager to have experience of that infinite plane, I may say
that he must step into it after brushing aside all the effects of feelings.(SS-32)
The ultimate base of every thought is Reality, which gives
power to all that one asks for. The tragedy is that we go to power alone, but
not to the base of that power. Hence we commit wrong acts more than right ones.(PP-165,166)
Reality is not a thing to be perceived through physical organs
of sense but it can only be realised in the inner most core of the heart.(DR-99)
Reality is beyond force, excitement or heat. It is similar to the state which
prevailed before heat came into existence. It is in fact beyond feeling or understanding.
That is Reality in the true sense.(SS-426)
When the idea is there, action comes as its result. If meaning
is there, the words are also there. When you dilapidate all these, Reality begins
to dawn, till it grows to its full length giving fruits and flowers. (SDG-128)
Shri Ram Chandraji therefore counsels that any one interested
in the knowledge of Reality should arrive at this state of Vision or Intuitive
knowing and should not try to know Reality of a kind by means of senses and
reasoning which can only give distortions of Reality or unreality in one word.
(ERY-7)
In fact, the very simplicity, purity and innocence of the Reality
have become a veil to it. (IB-7) The Reality, in fact, has sunk down deep leaving
out its colours according to their mental taste and skill. The result is that
people begin to focus their attention on those very paintings and get into them
to the extent that is neither spirituality, nor Reality. (SS-415)
When you realize yourself to become one with that state, you
have realized the true Reality. (ERY-26)
In our sanstha, the reality is infused in to the abhyasi
at the first stroke. It serves as a seed for further growth which, under the
watchful eye of the Master, goes on developing, unaffected by the scorching
heat of adverse circumstances. But it remains for you to keep on watering it
by your constant remembrance which is the only instrument to ensure speedy progress
in spirituality.(SS-287,288)
The Vedic rishis, taking the dim sound created by the
churning of these currents as the basis, remained in search of That whose sound
this was. Therefore, in the Rig Veda, whatever I have heard being read
from some of its beginning portions, this very sound or shabda is utilised.
In other words this was the key to reveal the Real Thing. Now, when they have
found the key and the Real Thing began to get revealed, the whole thing took
another turn. That is, a new chapter opened up for the spiritual purpose, and
the flight of the thought began to get still more intensified. When they got
the inkling of Reality through the shabda, the Rishis resolved to dive
still deeper into it. And when they dived into it and caught hold of that part
of the thread (link), the first lesson which they understood was the emotion
of ekoham bahusyam (the One becoming many). But this was the worldliness
of the Real Thing, that is the lower thought. Now the thought jumped still further
and they caught the upper thread. They became aware that this was the resounding
created due to the motions of the currents; and that there is something even
beyond this. The search still continued and went above this thought of ekoham
bahusyam; and such kind of worldliness was left out now. In other words
the gross form of that Real Thing, which was before our view in the beginning,
became hidden and our jump commenced beyond it. Then what happened? The idea
of duality which contained the suspicion as to what extent it can be also began
to bubble up, weighed the self, and deeply pondered over it. By pondering deeply
they got the thought that it was only due to the human nature that we have been
weighing ourselves. When we understood this completely, our nature and thought
got attached with that Real Thing which is embedded in us. It was as if the
thought began to swim in that current. They went on further and got an inkling
that all this, which was the result of churning, is cream but not the Reality.
(SS-334,335,336)
We should say that we are on the path, and we have made ourselves
such that we are in conformity with the Reality. Then it can be definitely said
that Reality alone is in our view. Nay! we ourselves have become such. We have
become the abode of the Real Knowledge. Nay! now we ourselves have become the
knowledge.
Whoever goes on the path, the same thing comes before him.
Now you may think that there are poetical points in it, where there is the possibility
of exaggeration also. Yes, dear brother, it helps the thought to pick up by
constructing its surroundings in order to show the Real Thing. I am also often
obliged to take work from it. For example, I shall write a couplet:
The lover is weak and the beloved is very delicate (tender).
Let somebody raise the veil.
Now if you ponder over the meaning of this, it will be proved
that the Lover and Beloved are both inactive, which is the real condition; that
is, That condition which is the Reality is expressed thus.(SS-337)
You have written correctly that you are unable to understand
the reality of a matter. If life is breathed into a doll of sugar, it cannot
understand its reality. The meaning is that having continuously lived in matter
we have lost our own matter, i.e. Reality. This alone is the hindrance.(SS-339)
It is good that you do the puja for half an hour but
it would be better if you do it for an hour. Constant remembrance shall help
you to cross all stages. All the different stages and the various types of superconsciousness
are unfolded thereby, and it connects you with Reality.(SS-359)
When the abhyasi forgets himself as well as God, then
it can be considered that he can never come in this world again in any form.
In such a condition he shall remain drowned in such an ocean that there is nothing
except that for him. Prior to it he would have sold away his world for the sake
of the other world. Now, if he could sell away even the other world, the Reality
alone remains.(SS-450)
Replying to your question, I am unable to understand even
the reality of matter. You shall understand the reality of matter when you
realise the reality of yourself. Then you can even move matter.(SS-343)
REAL SUBSTANCE
During our march we pass through the circles given in the 'Reality
at Dawn'. You will find the entire universe along with these circles even in
every atom, but it requires a good deal of time and anubhava to come
to its proper understanding. So,we must look to the real substance and not to
that which it displays. The diagram showing the lower and upper regions of heart
is only an imaginary ground to come to an understanding.(SS-88)
RECITATION
About reciting God's name over and over again advised by certain
sages as the surest means of liberation in the Kaliyuga, I believe that unless
we merge ourselves in the vibrations produced by reciting God's name we can
never be sure of getting the desired result. Some scriptures tell us that if
we recite the name of God continously for 24 hours we shall have his darshan.
My mother once , long ago, did it in all earnestness but to no effect. The theory
of darshan too, as popularly believed, is not at all convincing to me on the
basis of my own experience and anubhava in Realisation. (SS-44,45)
RECITE
As it is too commonly witnessed, people hear and recite Gita
for the whole life without taking the least effect thereof. None has so far
turned round like Arjuna inspite of hearing the Gita for years together. The
reason is that those who recite to others are not capable of transmitting its
truth into their hearts, on account of which no effect is produced upon the
hearers. For that purpose it is necessary that the reciter must have a practical
approach upto the conditions related therein, and should possess a strong will
and the spiritual force necessary for making his voice vibrant so as to carry
the effect of the sound right into the hearts of the hearers through the process
of transmission. Then alone can its recitation be useful to the hearers. (SS-404)
I too sometimes advise mental recitation of Rama, resting our thought all the
while on His attribute of All-pervadingness. This process is helpful in bringing
about the state of constant remembrance too. Strictly speaking we do not actually
recite anything but only fix our thought on the attribute without trying to
picture it in our vision. (SS-45)
REFLECTION
As a matter of fact the human mind is a reflection of the Kshobha
which set into motion the forces of nature to bring into existence the creation.
The action started in a clockwise motion; that is why we see everything round
in Nature. The individual mind is thus a part of the Godly mind (Kshobha).
If somehow we turn its downward trend towards the Base, it will become quite
calm and peaceful. But so far as my personal experience goes, I find that it
is only the help of one, of Dynamic personality that can turn it towards the
Base. It is only the power and the will of such a personality that marks in
this respect. (SDG-10) Reading and writing are of little avail. The man with
faith, devotion and self-confidence wins.(WU-34)
This world is in fact a reflection of the other world. When
this one is moulded properly, its effect extends on to the other world whose
reflection it is and that too will begin to get purified. This will greatly
smoothen our task and help us further in the attainment of the Ideal. Our success
here will lead to our success there. By the world that casts the reflection
I mean the Brahmand or the Astral world where everything happens in an astral
prior to its coming to this world in the material shape. In Brahmand it comes
down similarly from the next higher region and there from the still higher and
so on. Thus by proper modification of this last layer the effect is carried
to each of the higher layers successively upto the very highest one which begins
to get purified in the easiest and most natural way.(IB-44,45)
REFUGE
Try to extricate yourself from the habit of brooding and drifting
down to the lowest level of degradation by taking refuge in the lap of one who
is ever ready to take you in His embrace. No doubt, on occasions, you do feel
inwardly inclined to it but then there is one thing wanting still, and it is
a firm and desperate resolve. That is not very difficult. If undertaken in the
right way it is perhaps the easiest. Almost every one is eager for it in some
way or the other. (SS-181)
REGIONS
In the vast area of infinity, there are three regions namely,
the Heart region, the Mind region and the Central region. I have tried to express
these by a diagram of twenty three concentric circles; where, the first five
circles represent the stages of maya, the next eleven circles represent stages
of egoism, and the last seven circles, as rings of splendour situated in the
Central region. The core is the centre itself. I have also covered these regions
as a spiritual journey through thirteen principal knots or granthis and much
beyond. (SS-455)
My experience reveals to me that after the parabrahmanda mandal
there are three more regions for which I have put down names in Persian, in
accordance with the condition of each. After that there are innumerable points,
each having its own specific condition. I usually take up these points one by
one. All these points are in the sahasrara (shikhar), as after shikhar the Heart
region ends, and then we come to the mind region. There is also a kind of super-conscious
state which serves as an instrument for the Divine to work with.(SS-442)
RELATIONSHIP
It is really the state of self surrender in which one, as a
true devotee, surrenders himself completely to the will of God, the Master,
basking in the sunshine of His Grace. That is the relationship between the Master
and the devotee, which is to be maintained all through because that was the
only relationship that had finally brought us up to that high level of superconsciousness.
It is only here that the true character of our being is revealed.(SS-42)
REGULARITY FOR PRACTICE
One must be regular in the abhyas. If interest in meditation
is created, half the work is done.(SS-101)
RELIGION
The quest of mankind, ever since its birth has been to worship
God, to unravel the mysteries behind the outward appearances and to grasp the
fundamental truth. This is the genesis of religion. The worshipper has before
his eyes the eternal bliss or the Paradise or some similar view which he aims
at as his final approach. There have thus arisen religions in the world with
their prescribed forms and rituals, based upon the personal practical experiences
of their great founders. But after the lapse of thousands of years, when the
entire surroundings have changed and life has undergone a radical transformation,
the same old forms and principles are being adhered to. The outer form alone
now remains intact while the inner spirit is lost. The result is that the vehicle
of religion has become hackneyed and it will not be wrong to say that the present
day religion has become only a relic of the past or the bones of the dead. We
have really buried true religion in the grave. Only, we clap hands in the name
of religion and do nothing else. The real spirit is lost and only formalities
remain in its place. Outward forms and rituals are only things that remain open
to view, which are followed with extreme orthodoxy and tenacity without even
the least touch of reality. Our faith in reality has thus diminished to the
point of extinction. It is rather twisted into forms and rituals alone. Gradually
it degenerates into bigotry or prejudice which has unfortunately become the
permanent feature of the present day religion. (DR-1,2)
Universal love, the very fundamental basis of religion having
disappeared altogether, the religion which was generally considered to be a
link between man and god, has now become a barrier instead.(DR-3)
If we keep ourselves bound fast to a particular form or practice
without a clear idea of its real significance and final approach, we are probably
committing the greatest blunder.(DR-3)
Religion is really the signpost on way to God realisation,
but you will have to pave the right way for yourself. Problems are so many with
all humanity; and as such as one remains attentive to a problem, it becomes
a stumbling block for him, Disappointments make us cowards. (SDG-135)
RELIGION AND SPIRITUALITY
All the religions of the world have been started when we have
found the necessity. Some start from the core of the Being and some out of the
outer aspect. But all of them try to touch the Divinity above all religions.
They prepare the masses to dive deep into the Reality. They succeed in many
cases and fall short in some other ways, because the religion is for the masses
and spirituality is for the selected few. Since millions adopt the religions
with some views which their status of wisdom warrant, now, they burst out into
branches because the people of different mentalities adopt it. At one side there
is high thinking and at the other side there is gross behaviour. But these things
play their own part in the spheres they have formed. Now both grossness and
subtleness exist. To the subtle minds the idea of the greatest is understood
and to the grosser minds only the idea of grossness is evident. Now the thinking
has become gross. They connect the grosser things with the religion and if even
a lie is spoken a hundred times it becomes the truth. Similarly the same thing
and their adverse belief have become the part of the subject of religion. (SDG-111)
RENUNCIATION
Please See VAIRAGYA.
REPENTANCE
A supplicant assumes a state of absolute purity like that of
the Divine currents, which are absolutely free from Mala (impurities),
Vikshep (unreal projections) and Avarana (layers of grossness).
Thus it goes to mean that we acquire this state of highest purity by establishing
the relationship of devotion. It also brings forth a sense of simplicity which
has been pointed out as the quintessence quintessence of Nature and which when
developed envelopes him all over so that he begins to feel himself completely
merged in it. The errors, which a devotee can never be completely free from
are then reduced to a mere lifeless lump. It is probable that blunders might
have been committed before establishing this relationship, but then they go
on diminishing by and by till finally their very existence begins to fade away.
By the effect of the strong push applied by the force of the will they get transformed
into repentance. Repentance is nothing but a jerk to the thought waves which
creates to a certain extent, a state of vaccum within him. The flow from above,
then, gets diverted towards it, in order to keep up its uniformity with the
Nature. Thus the thing coming in helps us to wash off the previous effect. This
may be taken as the true form of repentance.(IB-58)
The next phase of devotion now comes in, which cautions him
against the repetition of the wrong. It appears in the form of repeated prayers
to the Great Master for granting him a state of contentment to serve as a safeguard
against repetition. As we have entered the sphere in the capacity of a suppliant
it becomes incumbent upon us to abide by the rules of duty, avoiding everything
that is forbidden by the laws of Nature. This can be accomplished when one shortens
to the greatest possible limit the distance between oneself and of Master. Hence
the best method for that would be to maintain in our thought a constant feeling
of His presence. (IB-59)
If a man comes with repentance for his wrongs, and if he is
inclined towards spirituality, he should be admitted, but he should not repeat
the wrongs. If he turns his attention towards God with repentance for his sins,
he will soon become pure. This includes a prayer to pardon him for his sins
together with weeping etc. It is written in the Holy Quoran (Hadis), "if
a devotee (Banda) prays for pardon and weeps, I feel ashamed and I accept him
again".(SS-301)
REPRESENTATIVE
Happy be the time that brought forth the present day which
promises fulfilment of the Master's Mission. Every one endeavours hard for it,
but only he whom God ordains is successful. But what may be the Master's Mission
and the purpose at its back? The simple answer may be : When a great Master
leaves for the Brighter world, he usually appoints one of his initiated disciples
as his representative to look to the betterment of his associates, for which
he receives light direct from the Master himself. In fact, his job is the hardest.
He cannot move even an inch nor take a drop of water without the Master's permission.
For even the slightest mistake, he becomes the target of the Master's great
displeasure.(SS-7)
It is not always essential for a Master to name his representative
by the last moment of his physical existence and there are numerous instances
of it.(SS-8)
My present state was exposed in the last week of April 1944,
and direct communion with the Master was established. Accordingly on 4th May
1944 I started working under his direct instructions of which there is a direct
record. (SS-8) Dear Brethren! I have no personal motive in this matter nor do
I have any desire for money or fame. All that I feel concerned with is that
those connected with the Great Master be benefited and the Master's Mission
be fulfilled. This shall be a source of satisfaction to us all.(SS-9)
A controversial point arises as to why this declaration was
not made by the Master during his life-time. The reason for that is already
explained in the notes, which anybody can go through if he likes to do so. These
together with other facts may be sufficient to satisfy the people. The events
too are already throwing light on them, by themselves. Moreover it is not always
essential for a Master to name his representative by the last moment of his
physical existence and there are numerous instances of it. No further proof
being necessary, I think what I have said above is all enough. Anyone who likes
may try and test to judge things for himself. Besides this, my daily diary together
with Master's occasional comment on it may also offer sufficient proof of it.
The Master frequently quoted from my diary during his talks with associates
and quotations from it have already appeared in the book 'Shri Ram Sandesh'.
All these points together with my diary notes of the 15th August 1931 (the date
of Master merging into infinity) offer clear indications of my present state
which everyone is quite welcome to ascertain by any possible means.
But unfortunately some interested persons with their selfish
motives are trying to blacken it by misrepresenting facts in numerous different
ways. I therefore place before you the details of events related with it. My
present state was exposed in the last week of April 1944, and direct communion
with the Master was established. Accordingly on 4th May 1944, (SDG-5)
RESEARCH
Now-a-days researches in this science are generally neglected.
There are still many things to be known and solved. But you can pick up pearls
only when you dive deep into the ocean.(ERY-67)
Since I was interested in philosophy I used to write essays
about philosophical matters. Dynamics of the mind was a characteristic of the
essays. My English teacher was also a philosopher, and he was surprised how
I could write such philosophical thoughts which he had read in his B.A.Class.
This thinking has helped me much in taking up research work in yoga in my present
spiritual career.
It is said that it has been a subject for the weak who do not
want to work further to direct their energy for the material uplift of mankind.
Thus spirituality is attacked by many of us giving examples of the present day
civilisations, and of those who have gone with unlimited pace of materialism,
making themselves as limited, because they attempt for only the finite and afterwards
they fall off. (SDG-48,49)
I have already mentioned about the forces of Nature and the
power arcs. They are all utilised for the transformation of man in the way it
is required. (SDG-50)
There are so many centres in the human body whose working is
both spiritual and worldly. Research is necessary to know all these things for
the common good of mankind. (from here in sruti ) It is said that it has been
a subject for the weak who do not want to work further to direct their energy
for the material uplift of mankind. Thus spirituality is attacked by many of
us giving examples of the present day civilisations, and of those who have gone
with unlimited pace of materialism, making themselves as limited, because they
attempt for only the finite and afterwards they fall off.(In Sruti ) The idea
should be to proceed from the finite to the infinite. It should be the idea
that we should also make the finite to be merged into the Infinite. In other
words the finiteness should be glittering first, then we can proceed towards
the base. And what is finiteness? The centre in us has lost the capacity of
grasping the Infinite. (SDG- 48, 49)
RESERVED
Often people expect me to look to their physical ailments and
to apply my thought force for their cure. Not only this, they also induce me
to take up cases of their friends and relations, and I, being over-courteous
and obliging by nature, undertake them, not minding my own difficulties and
exertion. When I happen to hear of the physical troubles of any of my associates
I naturally get attentive for a while at least for their relief. But when anyone
approaches me with a direct request for his cure I feel myself bound to help
him to my best, not minding over-exertion and strain.
They are perhaps induced to demand from me this kind of service
on the presumption of their excessive love and devotion towards me which emboldens
them in their claims for worldly benefit. It may perhaps be for the very reason
that gurus are generally advised to remain reserved with the disciples.(SS-473)
Anyhow it continues even today and I continually receive demands of this nature
from one quarter or the other. ( SS-474)
RESIGNATION
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.(DR-99)
REST
We forget the rest in the cradle when we grow old. Similarly
when we are highly advanced in spirituality, we enter into the new restful state,
the state which we cannot conceive of because the idea of rest is there; and
when the idea of rest comes into the mind we begin to remember cot and pillow
and it becomes almost artificial. Artificiality can only be lost when we are
free from both the negative and positive ideas. In the negative you lose something,
in the positive you gain some-thing. So when losing and gaining are there, you
are in tune with Maya.(PP-165)
If we name the rest as unrest and unrest as rest, then in the
state of unrest we will say I am at rest". But for this everybody must
taste both rest and unrest. This really depends upon the depth of thought.(PP-165)
"My mind can be at rest only when the Lord gets busy with the remembrance
of me.(SS-285)
RESTRAINT
Another external thing necessary for the beginner is that he
should practise restraint in thought, word and deed so as not to injure the
feelings and prick the hearts of others. If he does not do so he spoils his
own heart. The reaction affects him unnoticed.(ERY-69)
Let people create in themselves a keen interest for the attainment
of that higher most state for no price whatsover. (SS-93) But the response seems
to be very poor. If, however, none comes forward to have it of me, I may drop
it off at large, to be picked up by any one who may be capable of doing so.
I may assure you that I am over flooded with the feeling but I keep it under
restraint lest it flow out by itself. The out-flow can however be effected in
a moment by touching only one of Nature's knots, but that is not the Divine
will at this time.(SS-124)
RETURN
The return of God's creation will come into effect when the
time limit fixed by the Divine will expires and the return of the man's creation
i.e., of the network interwoven by him, will be possible only when he nullifies
the force of the vibrations which he had set up for their formation. (IB-34)
REVELATION
Divine revelations come even now but mostly, and correctly
to those who have regained their original condition and have got the connection
with the original source. And it always comes in the language which one knows.
It strikes the mind and he becomes aware (feels) through the words which he
has learnt. (SS-338)
Swami Vivekanandaji has written that the Revelations occur
mostly in poetry. It does not happen so, at least in the case of a real seeker
who should not lose the Reality by getting entangled in the surroundings. Surroundings
point to the Thing, which is connected with it, just like the smoke points out
the fire of which it is the smoke. (SS-338,339)
REVERT
As a rule we proceed from diversity to unity in the beginning,
but at the end the course changes and we again begin to march towards diversity.
That means we finally revert to the place from where we had started. In our
march towards the Ultimate we must necessarily follow the same course, whether
it be in respect of worship or anything else. That is in fact the actual path
of spirituality. But when, by God's grace, any one goes still beyond, even the
consciousness of the Base too may then become difficult to maintain unless he
happen's to be one of the highest rank who remains in touch with both the states,
unity and diversity. (SS-71)
RIGHT AND WRONG
There will be a feeling of satisfaction in the heart about
the thing which is right. (SS-275)
RIGHT ATTITUDE
We should not dwell in thought that God does not exist. It
is the place where we should stay, and that is the main goal of life. All of
us are proceeding towards Divinity or the goal of life - some consciously and
some unconsciously. They, who proceed consciously, are as if swimming in calm
waters. Those who are proceeding unconsciously, are beating their hands and
feet in the sand of the desert. Master, of course, is the medium between the
two, and He tries to create relationship of the Abhyasi with God. When
that is done, a part of His duty is over. (SDG- 86)
RIGHT HABITS
He must also cultivate habits which might be conducive to his
efforts for shattering the network. For instance, the ears should attend only
to noble talks, the eyes should see only that which is pious and good; the heart
should be inclined only towards that which is virtuous. There may be many such
other things which will automatically come to his knowledge if he is after it.
Besides this he must also put in his own sincere efforts to shatter the net.
At every stage there are practices and meditations for this purpose but a strong
will and confidence are essential everywhere. (IB-37)
One must go on reducing the activities, shaking off all superfluities
that have entered into his being, for the purpose of shattering his individual
net-work and assuming the purest state, one has finally to acquire. This can
only be possible when he associates himself with one who, having shattered his
own net-work has had enough of swimming in the Infinite.(IB-38)
God is completely devoid of grossness; so, realisation of God
must also mean the attainment of a similar state of subtleness and purity. This
is the greatest merit of this system. It helps the abhyasi to free himself
from the grossness settled in the form of Coverings. Master's help through the
process of Pranahuti is of utmost importance in this respect. For this
reason it is essential for the abhyasi to keep away from methods and
practices which, instead of eliminating grossness from his being, tend to increase
it all the more. We must never keep ourselves rigidly fixed upon wrong traditional
ways which do not seem to promise the desired results. Rather, we should adopt
only those which may be helpful to us in our march towards subtleness.(SS-55)
RIGHT THINKING
You say that right-thinking has not yet developed in you. Do
you think it will never come at all?
Let the beauty of the dawn of the home-land have a bit of
make up. People consider you to be a scientist. It is their look out. But why
should you get worried by it? Thank God they consider you to be some thing at
least. As for myself, people generally consider me to be a simpleton. I too
should have been offended by it because, as I see it, I am not. But in your
case I find no reason for this since they mean to think of you as somewhat better
or greater. So you too have no right to think like that. (SS-245)
RINA
In fact that is the very thing which by my Master's grace lies
pouring on me, and which I impart to the abhyasis through transmission.
I take it as a part of my duty, not expecting any return for it, though it automatically
becomes due from the abhyasi in the form of rina or debt (not
taking the word in its popular sense, of course). What I mean thereby is only
the reaction on the part of the abhyasi. The inner disorder and disturbances
can never be set right unless you react yourself. They must at least be suspended
so as to introduce an atmosphere of peace and calmness. (SS-66,67)
Really speaking every one has to repay three debts. I would
like to substitute the words 'the debt of Master' form 'debt of Rishis (Rishi-rina).
I want to repay this debt, and it would be possible only when I can prepare
a person just as my Master has prepared me. But the repayment of even that is
really in the hands of my Master alone.(SS-217)
RITUALS
The rituals given in the Mimamsa are opposed by Shankara in
his vedanta philosophy, but I have no concern with any of the above views.The
rituals, no doubt, help to some extent but only in promoting sattvik vrittis.
They may also offer preparatory grounds for spirituality. As such I have no
ojection if it is taken up, by the way with everything else cooperative to Realisation.
(SS-43)
ROBBERY
I have often offered to the abhyasi to rob me of all that I
have and to give me in return that which they have. Fair exchange is no robbery.
Let us now see what it is that is theirs. Obviously those having in mind the
story of Raja Janak and Ashtavakra would at once conjecture that it must only
be the mind. But I do not mean that, since it may be possible only for men like
Raja Janak to give away the mind and for Ashtavakra to accept it. I am not Ashtavakra
to venture it. In fact what is theirs is that which they have so far accumulated
as their belongings in the form of sanskaras. In Reality at Dawn I have stated
that most often people enter the Master's sphere having with them all their
belongings, causing thereby considerable delay. Belongings are the things of
their own creation which they are deeply engrossed in. God is completely free
and devoid of everything, so one can join Him only when one also becomes so.
I do not like to prolong the subject further. You are all wise and learned and
can understand your duties well. (SS-169,170)
To tell you the feelings of my heart I may say that all that
I possess - thanks to my Master - I am ever ready to bestow lavishly upon him
who offers to prepare himself for having it. But so far none seems to have come
up to have his bowl filled upto the brim. (SS-169)
ROUTINE
If you go on with your busy routine of life dedicating every
thing to your Master, imagine what good will it bring to you in the long run.
While doing a thing think, that you are not doing it for yourself but for your
Master, rather think that Master himself is doing it for Himself. Even during
your 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. (DR-90,91)
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 actions will cause no impression whatsoever and very soon
you will cease making further sanskaras.(DR-91)