6 , TRUTH UNVEILED UUdUddUdUUUL re it u Gud By RAM CHANDRA UUdus ler President ‘Suri Ram CHANDRA Mission ae ae euvduFirst Edition November 1997 2000 Copies All Rights Reserved © Shri Ram Chandra Mission, 1997 Price Rs. 80/- Publishers Publication Department Shri Ram Chandra Mission Shahjahanpur (U.P) Printed by: Waira Printers, Delhi-1100°2 PUBLISHER'S NOTE By the Grace of our Babuji Maharaj, the Publication Department of our Mission has bven able to bring out the Publication “Truth Unveiled’ from the Unending “Treasury House” of preaching of our Revered Master. In fact, itis a compendium of various letters, messages, ete. written by our Divine Master to different Abhyasis from time to time. The Observations/eachings expressed by our Babuji Maharaj are so revealing and simple that, perhaps, no aspect ‘of Humanity/Divinity has been left unexplored. Now, itis for us the ‘Abhyasis to understand and practice it in our day to day life. Believe it the more you read it, the more you gain and this process will never end as our Revered Master has envisaged to explore the ‘Nature’ forthe maximum benefit and elevation of mankind at larg. As the ttle itself suggests, our Babuji Mahara’s vision has made a penetrating probe of ‘Nature’ forthe upliftment and welfare ofthe hhuman beings. ‘We shall fail in our duty if we do not mes that the subject book has come out under the ever all guidance and blessings of our President Shri Umesh Chandra Saxena (popularly known as Bhai Sahib among Abhyasis). ‘We shall await valuable suggestions from our Abhyasis for any improvement in our Publication Department. D. K.Guliani Superintendent Publication Department, Shri Ram Chandra Mission, Shahjahanpur.k Sclbvotramangooon Jarrte) rorewor “77° | consider myself to be lucky that I have been given the ‘opportunity to write a few lines about this book “TRUTH UNVEILED” (HAQIQAT BENAQAB). Befére saying anything 1 consider it to be my duty to say a few words about our ‘SadguruMahatma Ram Chandraji Maharaj. ‘Our Sadguru though born in a royal family, spent most of his time in the service of the humanity and its welfare. People misunderstood him due to his simplicity and could not have any estimation of his calibre. Sadguru had told every thing about Spirituality and Realisation in HIS lifetime itself but no one proved himself to be his deserving vessel, He was one of the best Master ani was affectionately known as BABUJI MAHARAJ but people considered HIM to be an ordinary clerk and bragged to demunstrate their own importance. HE never bothered about al this since his work was of a different nature viz. to bring people to the state of Realisation. I am very ‘surprised that everyone poses as if he is the orily one who follows in HIS footsteps which creates the impression in the hearts of the people that they should be considered as respected elders. This tendency has blocked their Spiritual Progress The Simplicity and the Contribution of our Sadguru has proved that only HE was the SPECIAL PERSONALITY and no one else. How many of us are aware of this fact - reply to this each one has to give himself. HE was the son of Rai Bahadur Badri Prasadji and grandson of a Diwan of Shahjahanpur. His ancestors was the Mir Muunsifin the court of Mughal Emperor Akbar which was equivalent to the post of a Prime Minister but HE never made use ofthis lineage to gain popularity. HE spent HIS whole life for the service of the humanity I still remember HIS humble words when people asked him “Are you Guru?”, HE would say, “Consider me as your servant” ‘The Author ofthis book Mahatma Ram Chandraji is the Founder President of Shri Ram Chandra Mission and Founder of the Sahaj Marg System, which is based on Raj Yoga. HE has improved on the Vedic System of Rishi Patanjeli. This system is not, based on any caste, religion, colour, creed, sex or system and is the fastest way for Realisation. This is a translation of the Hindi book HAQIQAT BENAQAB which had been compiled of the messages and letters written by Babuji Maharaj to Abhyasis during HIS life time, by a abhyasi Sh.Manohar Lal Saxena who is a clevoted follower of ‘Mahatma Ram Chandraji Maharaj. It will not be out of place to ‘mention that the effort made in translation by Sh.M.M.Gupta, ‘Sh.R.PMathur, Sh.V.P-Mathur and Smt-Kiran Guliani is the heart touching result of their labour te bring out this publication. ‘The messages of the Revered Sadgum nat only comment ‘on the Sahaj Marg System, but will open the eyes of all those who ‘may be in search of a better system. This book refers to the past, present and the future too. ‘T suggest that every one may read this book and I hope that this will be helpful in the reaping of spiritual benefit and the removal of defects. . Umesh Chandra President Shri Ram Chandra Mission , Shabjahanpur of Fatehgarh (U.P.) (Lalaji Maharaj)Samarth Guru, Shri Ram Chandra Ji Maharaj of Shahjahanpur (U.P.) Gabuji Maharaj) Foudner President — Shri Ram Chandra Mission, Shakjahanpur UP.) 5 GYContents VACUUMISATION AND BEYOND SATIAND DISCIPLE ‘THE NATURE OF RENUNCIATION .. REALISATION OF BRAHM wooo ‘THE PATH OF SPIRITUAL PROGRESS om PRACTICE AND GRACE AUMTATSAT ‘THE ULTIMATE. REALIZATION ses ‘THE REALITY OF MIRACLES .. DUTY ns LIGHT AND DARKNESS .. ‘THE EFFICACIOUS WAY ‘CONCENTRATION. MY RESTLESSNESS MEDITATION AND EFFECT .. AIM (OBJECTIVE). HOWTO MAKE OURS IMPRESSIONS... DETERMINATION. ‘SCIENTIFIC EXPLANATION OF THE VEDAS... RESPONSIBILITIES OF A PRECEPTOR wooo ‘THE METHOD OF SUBDUING EGOISM MEDITATION ON THE FORM OF THE MASTER. MESSAGE OF REVERED MASTER vw: AUSPICIOUS MESSAGE DIVINESIGHT. ‘TRUE DEVOTION... IMPLICIT FAITH ern OUR DESTINATION... GOAL AND MEANS ero TRAVEL LIGHT svn REVERED MASTER'S MESSAGE.such a person in the hands of his Master and only such a person gets it who has given himself up completely to his Master I don’t know how to admire this negation and ‘vacuumisation, In fact this thing is the beginning of the limitless and ‘we da not know how far we sill hve to go. [really pty those who are miles away from spirituality but still preach spirituality from the platform (stage). Today I tell you the meaning of perfection. Perfect in fact is only God, who in other words can be called the Ultimate Being _{é2at) and this word has been used here onty in that sense. Anyway “Se far as total perfection for the devotee is to be defined itis that, ‘remaining ignorant, he should know all the things produced by nature are available in it. No knowledge or science should be beyond him. Given slight warmth, whatever he wants to know should naturally start pouring out of him. This is the test to recognise a perfect man. My method is just that a man should start becoming vacuumised from the very beginning and itis obvious that when my Master (How to thank him adequately) made me exaeily like that, the same seed should pass on to others. Now when does an abhyasi become worthy of negation and conditions beyond that and how does he reach that condition? One answer to this is that ifthe guide has already reached that condition then he can also reach there by his (guide's) kind grace. Abhyasi stould compel him to give this, condition. Now how can it be done? This is of course known to every body possessing some intelligence, My condition is such that Thad given lot of approaches to one gentleman afier being scolded bby him and that too because I wanted to keep him happy and he was © ‘much senior to me in age also. But thank God he started changing colours after I had taught him only the A BC D and he by himself created such conditions and fell to such a low level of degradation that he Became fitfor nothing. Even now I respect him and treat him like my elder anid have as much love for him as one person can have with another. And now my other weakness is that I cannot see an abhyasi stagnating, and this is being taken advantage of by some fellows. Hurrying is of course in my nature.“Another thing, which ccan lead to flegation‘and further ahead is craving and restlessness, ‘combined of course with love and devotion. When the feeting of love is there restlessness must come by itself ‘That God is the only giver of all spiritual approaches, specially negation, is accepted by every body, But whatever [have received s from my Guru Maharaj only. Ofcourse I must profusely ‘hank God who moulded me such that I got inclined to such arbig saint. ‘The method for securing God’s help is the same as that of seeking Master's help. He can be loved directly also and itis a very goad thing. But such people who could do it have been very _ sure. Though there cannot be a better method than this. An abhyasi should go on intensifying his attachment and ifnot more he should at-least be as submissive to his guide as school children are to their “eacher and brother ths is is duty also, By this the guide does not Zain anything for himself but the abhaysi gets the benefit that he bbecomes capable to receive the grace, A real guide does not expect honour or fame. Rather there are examples of saints who have ‘outwardly behaved in a inanner so as to attract general disrespect. Disciples are also filtered and only a select few remain. One such‘example is that of Saint kabir who at one time did the same thing, ‘What Ihave told above is the condition of negation. But while having negation, he forgets it, i. he is not aware of it, then I will say he gets the power to produce a“ spiritual giant” instantly and how I wish I get one who can move still ahead. I feel sory as to ‘whom I should show these things. Nobody encourages me to this extent. I pray to God that ifnnot more, at least this litle thing may be taken from me by someone so that if not much I may be relieved a litle from the debt of my Master (Guru Rina.) The fact is that fee! helpless and am worried that this thing may also go with me. Ifnot ‘more, they should at least procure this thing so that they may bring others up to this stage. I am to this extent burning with an eager desire to give this thing that someone may take from me full work of a servant in the house and in exchange just take these things from ‘me. But brother I narrate these things like an essay and perhaps this is the reason that this does not leave any effect on others. ‘As [have writen above if God may produce someone ‘who can go ahead of this I will appreciate my luck and take him to such a desolate expanse of the Divine where even madness (37) has no access, But brother what to do I can’t feel the limit anywhere. ‘Beyond this, may somebody keep learning fromme and Imay goon teaching, Kegation also is not our aim. About our Final aim we can’ only say that itis the sphere of only Bhuma, that is here itis only the ‘Ultimate Being and nothing else. People hanker after liberation and ‘Rood that it gives you freedom from the cycle of births and deaths, and people have been preaching this only. If people just rise above this, they will realise that liberation is only a Sediment of the real thing: Sometime when alittle indication of the condition slipped cout of my mouth in the presence of some polished spiritualist, the result was that he thought I was really ignorant. This may be the reason that such secrets are not told, but brother I do tell these things. ‘Their opinion about me is correct to a great extent. If I had the knowledge, possibly I may not have reached this state because this| is the abode of ignorant’s only. Just think about it and may be itis lack of eal faith “kufra". Does this word not really define the real status of God! And why should people think in those terms. They are thinking only about the ocean of milk (tw) God Vishnu and Lakshmi. Though they have not understood how these things have come. Brother these are conditions of the heart in which helpless God Vishnu is compelled to stay. He has not found anyone who could pull him out ofthis condition Thought ofa thing of bondage itself provides a link in the bondage. ‘Our heart is the ocean of milk (Kshir Sager). But it has the serpent of lust inside which has turned around our real self by its hood, Lakshmi is also present. Which means this is another link and we are not able to get out of it because in addition we have inclination towards wealth and women. (#77 wif fi) Massaging, the feetof God Vishnu means that the effect, which is covered by the hood of the serpent actually has this inclination towards wealth ‘and women as its slave. Now if we can some how remove the waves, or ripples in it, which are produced in the ocean, then the surface will get even. Then only we will get a chance to break these bondages, because we will get some power also, Reality, which is hidden in the heart, has been declared as Vishnu as per the Pauranic view. When we remove the serpent of lust we get vision (darshana) of God Vishnu, that is, we also get the power for spiritual upbringing ©of others, Now since it isthe duty of God Vishnu to preserve, Lakshmi ‘or wealth is also needed for that. Now the power of God Vishnu is also open to your view that he is feeling miserable in the job of preservation I have written the above in very briefas l cannot exert iy brain too much. You may personally get it clarified from me if youlike. Those wlio want to worship God Vishnu should gct inclined to their hearts and only this will be their worship (Pooja). When you have travelled this far other things start coming into view. 2 ‘SATI AND DISCIPLE Accase of sati has recently occurred ina village of District Sitapur. All the events were narrated to me. It is such an issue that has not yet been solved. IfI compare myself with it, then I wonder whether Ihave loved God or not? Where can one come across such an incident? Had Ibeen physically present there, then probably most of the happenings would have been discovered on observation. Such Indies are netuated hy an eager desire that they would never be separated from their husbands and would definitely be united with them even after death. Ifthe only purpose to court satis that perpetual connection with her husband may not break, then certainly one could come across such true disciples of a capable Master (Guru), who ‘maintain this link with the Master after he has given up his material form. If there is such a disciple, can it be construed that he is at par with sati, You may decide it yourself. By the way, Purush (Man) is positive and Prakriti (Nature) is negative, Woman has been said to be Prakriti (nature) and man as Purush. A disciple remains absorbed in the thought of Positive and Positive will only be inclined when ‘one becomes Negative. Ifone thinks one’selfto be poor and uncared, ‘would then the same thing (condition) which he thought to be Real, not descend or inclined on his poverty and dispossession. If this ‘gets started, then it would mean that the condition of positive had centered into negative in this way and is making it like itself. Now ‘you would say that the woman is becoming man. But brother, in ©(energy) which had contributed to its formation as wheat and acquired a solid form. So long as you are retaining this state of grossness, ‘youridentity and number remains and you are accountable, too. When this thing (state) is nullified, nobody can tell now what was its ultimate form i.e. what was its solidity (state of grossness)? Now dear brother, the form (entity) remains disintegrated in which the power of rolling sets in or inflows. This is becoming Negative. ‘And when you lost your integral state of grossness, then the idea of Punisha (Male) also started coming to your mind inthe same manner, ‘That means the positiveness also went out (lost). In this process, when you shattered your (grasset) particles and tom off the bondages «due to which the positiveness of the state looked positive that is a ‘bondage was being felt in that also. So, acontact became established ‘when there is no feeling of bondage even or the power, which actually made you feel bonded, then a state of uniformity occurs. Now you are neither Negative nor he is Positive, You have now shattered both the bonds i.e. Positive and Negative. Tell me! What have you become now? Nov tell me, what is the difference between (the condition of) a Sati lady and this condition? Whom would you call greater? Itis written inthe story of Sati Anusuya that Brahma, Vishnu and Mahesh had descended to test her (virtue) and tested her in such. ‘manner Which was unbecoming of them, withthe result that she had to transform all the three of them into small babies. When Parvati and Lakshmi who thought themselves to be better Sati ladies than. her, came to trace out their husbands, they found that they were ‘swinging them in a cradie. I do not remember the story further, ‘whatever might have happened. 1am putting forth the incident of Anusuya just as an ‘example. Dear brother, the Hindu philosophy has acquired strange connotations. When a mention about male was made the idea of female came (occurred) to mind even prior to that. When the idea of Vishnu came to mind, then the presence of Lakshmi became indispensable Worship of self increased to such an extent that people could not raise their eyes upwards. Whenever they looked, they looked downwards i.e. towards the baser conceptions and debarred the higher tendencies of mind (manas). As such the lower (baser) state of mind developed alot. Brother! Ifthe higher philosophical treatises ae told about self, then you wili be astonished and prove Ram Chandra’s total Philosophy wrong. Waatis this state of self? Itis this Negative state only. The difference les in that when the condition of Negative is acquired in spirituality, then all the doors are closed around and ‘thereafter, by and by its true state comes into existence. But this may * not be misunderstood as the state of Non-Entity. This isa very high state of attainment and isthe outcome of allthis. People forget this and followed the path oftheir own will. The result was that a link ‘was established in every tale. Our literature is full of such stories and a religious story is not treated as complete until something Negative is incorporated into it. Now, why have the people ‘committed such mistakes? It is because they started giving colour and shape of that to whatever they set their eyes upon. It is quite possible now thatthe people have formed an opinion that until the problem of Negative is completed (solved) through marriage, one ‘cannot attain salvation, Of course, brother! In Europe this issue has more or less been rightly solved. According to their viewpoint, @there is ‘No life without wife’. May God save us from such an idea! And listen further! I narrate an incident from Ramayana. ‘When (Lord) Ramchandra. installed the idol of (Lord) Shiva, Ravana had brought Sita along so that the religious ceremony could be completed. Thereafter he took her back with him. Now tell me, which natural law would have caused hindrance in this case if Sita jihad been snatched from! him there. People even do not know as to ‘who had installed the idol there? Infact, there was ademon who had the idol there. No doubt, he was an ardent devotee of Lord Shiva and was a good man among the wicked. Ram Chandraji had structured (raised) a bridge at Rameshwaram. ‘The truth’ is that it was an explosion ofa voleano, which ‘was lying dormant for quite along time. This was ts last explosion, after which it got extinguished. When Ram Chandraji went to the forests, that bridge was more ot less already laid out: only there 5 yas need to lay some tiles on the existing Lava. This work was accomplished by the army of Rama. Extract from a letter to an Abhyasi 3 THE NATURE OF RENUNCIATION The fact is that true seekers are rarely traceable, otherwise it would have given me great satisfaction and people also do not want to exert vigorously, which might enable them to attain some thing, | fear that | might have to carry most ofthese with me when I leave this world, Still I continue to infuse in them very ‘many things. When somebody realises the effect of the condition developed of others. There are so many conditions in my experience and so him, then alone he can utilise it forthe welfare (uplift) ‘many poinis in view, and still more are being discovered, but none pethaps displays the cc pacity to utilise even one or two of them. On the other hand, [have an intense desire to see that everyone to have ‘taste of the conditions at every point. In other words, I remain so ‘eager to impart knowledge of the highest'the order that if an abhyasi partakes even a litte of it, he will he greatly transformed. Revered Lalaji Saheb too affirmed this to me that, it is very difficult to find ‘one who may be fit for the spiritual training up-to this extent”. But whatever is available, has to be made use of. People often say that they do not feel anything. But somebody should ask them whether they ever tried to feel it, whether they tried to enter that state which developed? If they say that they are incapable of it, then it would not be correct. I believe everyone has this capacity because intelligence is sure to develop int the spiritual discipline as one proceeds on with his abhyas (Practice). But, what can one do if theywh vy i apply that power (developed understanding) o other things. Itis usually observed that whatever capacity of thinking and experiencing (feeling) is developed, people divert it towards the worldly affairs withthe result that they go on getting more firmly attached to the thing from which they should have got renunciat This shortcoming has come to my mind just now while dictating it and this appears to be correct also, Infact the sages were quiet correct, their view that when the seeker was able to develop the state of | renunciation in himself, only then the taste of Reality (Essence) or Condition was trar.sferred to him. Asa matter of fact, people do not ‘want to make any sacrifice from their heart and come to me for ‘raining, simply on the advice or influence ofthe others. Even under these circumstances [feel i obligatory upon myselfi0 work on ther in the hope that some benefit would definitely occur to them and such are the orders also, for me. Voiragya/Renuncation, Non-Attachment would itselfhave developed inthe ablyasis and that oo very easily, if they had fully ier the piers OF tei tne sonar Gof do ive their mind's atention towards God, so that it remains fixed there and it does remain there fixed. What the people do is that they it for material purposes only and ths just cannot happen because 1 am confident, that with the grace of my Revered Master that once 1 have fixed the mind of somebody upwards, it cannot be pulled downwards. Probably itmight result into greater feeling of worties for such people who hanker after the worldly matters. This is ‘because, the mind wants to remain upwards, but they keep pulling it downwards. If someone is attached completely with God, then the state of Non-Attachment (Renunciafion) would automatically develop. And if by chance, someone*ttaches himself with the Real form, then he develops non-attachment not only from the world but {rom himself also. The consciousness of the body is no doubt lost ‘and this is the miracle ofits effect. The tur of losing awareness of the soul also comes. Then what else remains? The dresser may handle the body in any way he likes. Thereafter, such conditions are unfolded which cannot be expressed in words. Sita brought up a parrot and she loved it very much and King Janak loved Sita greatly, so because of her, King Janak developed love for the parrot. If the parrot was in pain, Sita felt ‘aggrieved and when Sita was aggrieved King Janak felt too. Now, just see the situation. I could be said that a great saint like King Jauak was unduly attached to a petty parrot. If you ask me I shall say that if one does not feel aggrieved at the distress of others, he is devoid of common sense of bumanity or in other words, he is not a, rman atall, Leave apart the self styled Mahatmas (sages and saints) who consider themselves as Vairagis (one who has renounced the’ world) who induced people to consider Mother Father, Son anc ~family.as their enemies. On my part, dear brother, if anybody offers: me such saintlihood, I am prepared to curse hundred times, i.e., I shall never be prone to follow that principle at any cost. If you ponder over, you would find them dragging people into the centanglements/attachments, which may finally be ruinous and spoiling of moral stamina as well. We are simply developing the habit of treating others as enemies, If'we take up this practice (of promoting feeling of hatred and repulsion), it would possibly transform our ‘own thoughts into such weapons, which may soak ourselves ia our own blood, i.e, detrimental to our spiritual purpose. >Yaw PAM F417 709 | Yarn! Own) Ry | your! row, Vou | Cuan (YY awn |yar/ Var] 4 REALISATION OF BRAHM. ‘To the extent there'is charm, (pleasantness) it cannot be called real Bralum because largely the aspect of MAYA remainsin a subtle form. I have to carry you all to such a desolate gathering where even the desolation is thousands times heavier and really perfection which is possible for a man is there only. This much is certainly there with us that every one wants perfection but their laziness does not permits them for hard work and devotion. Suppose even if God may be so merciful tat they may be bestowed with this condition without any hard work then what will be the result? Only they will become averse to my sight because in that condition what to say of enjoyment there is not even doubt or supposition. Brother ‘often I used to have the condition of enjoyment prevail on myself. Now whatever is my present condition itis of tstelessness and there is no inclination to be away from this even for a second. So ‘when people will reach this condition of tastelessness passing through the condition of enjoyment, then they will also achieve this condition like me that there will not be any inclination to be away from this condition. I'someone may ask me to choose between giving up my life and being away from my present condition, sacrifice of life will be acceptable to me wholeheartedly. Now itis difficult to define this condition. There are no words through which I can describe it, lconsider even the condition of purity as bondage. When the feeling ofboth purty and impurity is no more, then oly it should be considered as the beginning of Reality and after this there are 2 innumerable stages. But it should be borne in mind that one must not cultivate the thought of the extinction of purity and impurity. One should keep on observing the condition which comes naturally. Condition of Aham Brahmasmi (Cam Brahm) is felt at cach level and stage. The higher the level its revelation is according to the same level. What can I write about this and who will agree with it If express myself the Vedic seers will only say that what 1 say is wigng. Possibly it may be at variation with whats mentioned inthe Vedas. When we become aware of Ahum Brahmasini (am Brahm) itis definite that we differentiate t with somethingj.. there is something certainely there which gives a feeling of difference ( 4c). This s of course explaining it philosophically. Reality is there when this differentiation is no longer there and then neither the feeling of ‘Aham Brahmasmi" remains nor of any thing opposed to it. Now perfection is supposed to be achieved and what still remains isnot comprehensible. [will only say that even after reaching there, “Delhi is still far away” (Under Proveb). Now tell me what else can I write, Something though can still be written further to it but who is going.to understand and accept. I may further add thet on reaching there subtleness disappears completely but only after much advancement. ‘After this words fail to express. This much I may also ‘add that even on reaching this condition thousands of years are not ‘enough to reach near BHUMA, As a matter of fact thousands of ‘years are needed to reach this ‘condition (where subtlety ends) and then it is not possible to assess as to how many steps one may have to ascend to reach near BHUMA. To inj understanding only our MASTER had the power to Take someone across these conditions, _ @This is only HIS invention that one could be taken across these stages while keeping the body.“ “a, __ "How to thank adequately such an elderly personality who ‘made it possible to reach the Ultimate elder one who got that accomplished for which spiritual history is silent” May God Bless all of us with this condition, 5 /> THE PATH OF SPIRITUAL PRO! Whatever comes in 04 s )GRESS ‘ Even when there are obstructions, it means that Master will have to bbe in our thought to emave these. So what else do we need except that Master's attention is diverted towards us. The aim of all the ‘worship and meditation is just this that somehow Master be diverted = 1us, But attention of our Master towards us only when we come across. pt orunev sattention, is diverted surface during the search for HIM, Susdas was blind and in his iove for Lord Krishna could not locate the well with the help of his stick and fell in it. In the end Lord Krishna pulled him out with his own hands. How fo-tunate was he that the hands of Lord Krishna came in contact ‘with his body and in a way by falling in the: well his purity increased all the more. feels happy So long as self-importance is present, man con hearing his praise and feels aggrieved when someone abuses him, Nothing can be said about this selfsimportance - How far it extends is not known and it takesa long time to get rid of pure self- importance and same is the quality of pure MAYA an id pure ego. Both these things are very powerful and a yogi usually falls due.to -- these only. May God the Omnipotent be merciful. I tell you one thing more; we should have nothing to do + with either respect or disrespect, One get ‘soon but to get id of respect is really in God's han« e of ynly when itis God's mercy in toto that one can get rd of it. Still so long as the body is there some of it remains. | also write about my weakness. ‘When someone praises me, I also feel happy but this thing is also there that firstly happiness is not much and even if it is there | am hot aware as to who is being praised and who is feeling happy. ‘When we star the practice our eyes are on the MASTER and our « telationship becomes that ‘Now when we have made our link of servitude reach the Master to the’extent, that HE gets the signal that someone is remembering HIM. That is HE stats being attentive to youand when HE became attentive what did HE have? Specially the non-concem and that real thing due to which he has become the MASTER. Thé same thing starts descending in you as well that is your status also starts becoming like HIS, that is some relationship has been ‘established with you too, Or put it in this way that HIS reflection, has developed in you' also to a great extent. Now since you have remembered HIM with your relationship s serf, your things also started reaching HIM. And when your same thoughts of servitude and devotion reached Him and kept on reaching HIM, you started forgetting yourself. When this became the condition, because your thing had already reached him, ic. the thought of servitude and devotion, you started feeling now that HE HIMSELF is thinking of. + ‘you, That is how many conditions are comprehended. Like e.g Introvertness, etc, All that seems to be from HIM only. Inthis way a new chapter of devotion opens. You have often written that the body melts and flows ‘away. I mention one more thing which may be sufficient as an answer ‘and that is when we practice with love and devotion, all theinfluencs, of our previous thoughts gets removed and old ato discarded and good atoms start taking their place. Atoms of every ‘embodied one however keep on changing and according to his thought, the atoms of the one, who advances towards God with love are made accordingly. “Real love is only when while loving. its awareness is. lost, When this condition develops, penetration in the reality starts and nature of the person becomes softer and softer. Inthis condition con advancing further devotees have exclaimed: - “When you deliver without devotion then only it is deliverance by you.” fon fn ot, a et Bot6 PRACTICE AND GRACE ‘Your have written that condition of thoughtlessness is experienced. This is a very good condi comprehension of thoughtlessness remains in you that is the ‘comprehension of thought and thoughtlessness persists. This thing also should not remain and then consider itas the beginning of Reality. Since courage is there God will bestow this too, This is such a fine thing that every one cannot have even an inkling of it. This can be ‘understood only'by one who has tasted it. May tis condition develop by Grace of God. mn, But up till now the have just comprehended something. Of course it oes not concer your letter. Still I will wiite Narayan related the conversation between you and Shyampa surprised when you described the atmosphere of their place. Just experiment on one thing. I have no experience of it, and I will also ‘watch. This new thing that just oceurred to me and keep its remembrance. Possibly I may forget. Presence or effect of something affects the atmosphere. The thought of any man or woman, who is present no matter of what type these may be, will affect the atmosphere near them i.e. the atmosphere in contact with the bodies. ‘Therefore experiment on it sometimes that the thoughts of someone are in accordance with the atmosphere around him, This was anew thought so I wrote this. [never did any experiment on this. i that Shyampaatiji was You have written that your condition is just like that of any ordinary person of the world who spends his life as per daily routine. Just such is my condition, «= = wet You have ‘written according to the extent of your experience of it but you could not expressit correctly. There is lot of erudeness in this (expression), ‘The real condition related with this is still far off and that is also a Divine secret which Lalaji Sahab has written very guardedly in reply to my letters and had also instructed not to divulge it at that time, Kabir had also told his able disciple Dharam Das: steerer at are get tie ae aft me “Dharam Das you are beseeched thousands of times that ali the secrets be not divulged”. ‘This very couplet had written to Lalaji Sahab when my condition due to his grace had matured to a great extent. In this it ‘was also written that the motntain seems to be just behind the needle (straw). This couplet does not mean that spiritual knowledge in its pure form is not to be imparted to any one. It only means that the real secret may not be revealed by word of mouth until the abhyasis| does not start experiencing it himself. That is why telling by word ‘of mouth is prohibited. Ifsomeone becomes sure of this thing, itis, possible that there may not remain any importance of God in his view and one will not easily believe it too. Lalaji Saheb at one place said in his note. “you experiment on this in secluded and a 00d spot. Brings yourself down to the level of the most degraded and poor person and slowly progressing and studying the condition of the plexuses (chakras) come back to your original condition, And luring the time I remained in the extremely degraded condition, andtill T came back to the trainers condition, HE took over the responsibility of taining you people. He wanted me to have this experience but Lam not sure whether I may have time for this or not and this thing can be undertaken only ata place which may be on the edge of forest ora mountain. have revealed many Divine Secrets and I have written a lot in my books and letters. Very special thing | ‘may not have mentioned. Because now the Order s that I should not carry back any thing with me. It is possible that due to the absence ofa writer, !may not be able to divulge many things and the writer should also be such that he should be with me ike a shadow. So that whenever any thought may rise in myself, could be recorded by him, When you wrote about your throbbing pain, I was reminded of my own. received so much enjoyment in this pricking and restlessness that seekers after peace, may reject it. lam of course now free from all this. Now neither there is prodding nor throbbing is thing of mine should not be copied because this thing develops automatically. Ask Shyampatiji the meaning ofthis Kabir's Couplet since being a learned one, he will explain better and also inform of my version. A good thing will thus stand proven and write tomeabout this. ‘Also received Kesar’s letter Congratulations to her for the restlessness. This is achieved with very great difficulty and only {in the company of the Saints. Ifthe eraving is there in the aspirant this thing should develop.Sufis have called it pain of heart (Darde Dil). Now there are so many stages of this too. The stage of subtleness reached by the abhyasi will be just like the subtlety of the pain of the heart (Dardedil). Truly I keep on stuffing because something at least will be achieved. Real craving will rarely be in someone, ‘There were good people around Lalaji Saheb still there was dearth. of this thing, Truly HE was so generous hearted that HE used to shower gems on his way on streets and roads. Still people could not comprehend and in reality no ane could recognise HIM. It did not come to my awareness as well. Many problems’ would have got solved by HIM. It was only HIS GRACE (kindness) that HE bestowed so much on me,7 AUM TAT SAT So many of us eagerly hanker after God Realisation and Liberation and they consider it thei sacred duty as well, But when we talk of duty we find ourselves ensmeared in a sort of bondage, ‘What is that bondage? Our present sphere is just a narrower sphere of finiteness. Our present level is that level of finiteness, which we ‘cannot get away from, and which we carry on to broader visions i.e, the vision of the Infinite-Truth, But this depends mainly on the ‘means and methods adopted by us for the purpose. Ifper chance we fall upon those mens which go on adding to our bondages and coverings, then we would definitely remain miles away from the vision of Absoluts-Reality. There may be methods which suit the temperament of particular individuals, but they may basically be ‘wrong or unsuitable (improper) and they would be just like a toy by which any child can get momentary happiness but the same may instil in his hear further temptations o gain more and more enjoyment ‘of pleasure and happiness. They would induce in him such a charm that he will be craving for more and more pleasure. But so long as he remains involved in this charm of pleasure, his progress would get frozen. His condition would be akin to a frog in the well to whom the entire universe is confined to that well itself. But if our present level inspires within us a consciousness of a higher type of ‘happiness of infinite character we may be awakened to the idea of going further into the sphere of limitlessness. That is why itis said that for every grain of knowledge the wisdom required must be at , © least ten times greater, If that much of wisdom is there in us, the goal shall definitely be in our view and we shall be inspired to proceed on further and further into the sphere of Reality. But the difficulty arises when we remain held up by our own resourcefulness applied for our advancement. In such a situation the dea of attaining freedom (Liberation) does not even crop up in our mind, This is really a very sad state of affairs. Such persons ever remain a prey to their own thoughts which go on adding continuously veils after veils in their thinking and practising. In this way, they fashioned so much, rigidity intofhetr own methods (ways) that they are noteven prepared to listen to the way suggested to them for extricating themselves from the mire. ‘Thus, the methods tov, adopted in the very beginning, become impediments in our advancement on the path. In fact there is no definite hallmark or limit o the advancement of the human soul, because we have to finally merge ourselves into the Infinity. 7 however the ultimate-goal remains before our eyes, then the very ‘methods taken up in the beginning will land us or lead us on to destination and God will himself present to us that guide who can apprise us of the real vision of the Immaterial Ahsahite Qn the contrary, if anyone has not himself grasped fully the idea of true Reality, the means or methods adopted by him for the purpose will serve for bondage in his further advancement, Therefore, there is ‘only one method for attaining sure success, and that is, that a man. should create in him intense restlessness for the realisation of the ‘goal, and if he does so, the guide himself will search for him. For those, who really want to have a glimpse of truth, a peep into the reality, the proper method in my opinion is only one Seand that would be that they should adopt those means, which could touch the inner core of their heart. The extemal means usually adopted for the purpose are of no avail and would rather be impossible for one to reach the goal. In order to discover proper methods for it, we have to take into account the causes, which brought the entire creation into being. Definitely, there was some power at work for the purpose. ‘What is it? It was only an idea (thought), pregnant withthe idea of creation, as well as with that of preservation and dissolution in the background. That very idea descended down into man and became a part and parcel of his being. If we make a proper use of that power within us the mystery would be solved. The thought has the same force within but its extent is limited to the human level. It develops into potentiality as we grow and we in tert start creating different spheres and regions of our march towards the goal. These bbondage’s become covering (veils), because of which we are unable ‘even to peep into Reality. In such cases, freedom from them, will be available to us, only when a worthy master of calibre comes to ‘our rescue, that we are able to tear them off in order to make our passage to the Absolute Reality, smooth and easy. Our own plexuses, knots (centres) and sub-knots (sub-centres) etc. bar our progress in ‘the early stages, from which we have to pass through in our pursuit for Reality. Apart from this, our wrong thinking and practising give rise to various complications, which we have to clear off through the process of cleaning. In short, Ue help of the Master, who has himself travelled ‘the entire distance and has developed in himself the Divine force. is therefore indispensable. Itis thervalone that the Divine force begins to flow into the Abhyasi from the Divine Centres. This subtle force is so strong, that an Abhyasi, because of his inability to stay in the strong flow of the higher force in the higher regions is pushed down by its effect. In that case, the Master's dynamic force is the only succour that pulls him up through that strong flow and enables him to have a view of Reality. But, there are some duties (essential) for the Abhyasi also, In the first place, he must have firm faith in the Master and his full co-operation with him in every respect is absolutely necessary. It he follows it earnestly, then marvellous transformation will definitely g0 on occurring day by day inhis awakened consciousness. Besides, hi joumey through higher and higher types of consciousness will be started. Usually consciousness is of three types, consciousness, sub-consciousness, and super-consciousness (or Divine consciousness). They may, however. be called as the broader” divisions although there are still innumerable levels in each one of them. The effect ofthe activities of the lower consciousness leaves itsimpressions upon our sub-conscious minds forming our fate. The first thing to be undertaken by us is therefore the correcting of the ower consciousness by right thoughts and right actions (practising), 0 that it may, itself be converted into that force which could bring the sub-conscious mind into a superior state (splendour). This itself would bring us to the state of super-consciousness (Divine consciousness). To my mind if the word super-consciousnes: modified as super sub-consciousness it will be easier to understand its further effects. Somehow, if by the Master's grace we have ‘come up to it, another chapter will open for us, and the sight of the higher state comes to our view as well. The word ‘Highest’ refers ceonly to those states which are the subtlest rarefied states; and in this context, it applies to all the spiritual conditions and regions noted down in this connect - In shor, the various states of consciousness ‘one after the other carry us along beyond Trinity and even beyond. Reality. The state of Freedom (Liberation) commences thereafter, but for its attainment one has to undertake an arduous journey. When Freedom (Liberation) dawns, the fatigue of the joumey is over and. We feel ourselves relieved of its weight. But, this does not mean that our journey has come to an end, We till keep on moving towards the Base, where the realisation assumes its original form. The colourful visions having ended, the vision of Eternal Truth (Absolute) commences before us in its true aspect, But the march is not over yet. There is something still, which is beyond the human reach. In that though our journey may have ‘come to an end, but as long as that idea,(of freedom) is present, its, in itself, a bondage stil. In such a situation the Master's hetp is the ‘only support which can take us along onwards (above that state) but that is possible only when we are inthe state of complete oblivion. In that sense, I would, therefore, prefer that people should try to forget themselves rather than ‘know themselves’. Itis really that state of selfsurrender, wherein a person asa true devotee, surrender himself completely tothe will of Master and thus basking ever in the sunshine of his Grace. That is the relationship of the Master and the servant, which i to be maintained all through because only that had supported us to reach the highest level of super consciousness. It is only here thatthe true character of our being is revealed. But if the idea of Freedom (Liberation) lingers still or a feeling of it in any way, even then we are not free ¥ from the shackles. When the consciousness of the Freedom (Liberation) has also gone, one would find himself lost in the maze of wonder, where the idea of Reality even is not there. He will not even feel that his proximity (keeping pace )with the Infinite, This condition can better be described only when the Abhyasi has either ‘merged himself completely in this condition orthe state ofthe Infinity itself descends on him in toto. When everything is dissolved, one feels himself nowhere (in Nothingness). Absorbency in Brahms ‘commences, but we have to push on still to attain the ultimate goal of ahuman being. {feel bold enough to say that, besides ‘Sahaj Marg" there is no other path or Sadhana which ean bring forth such top level spititual progress in a man in such a short span of his life. This is the very message Sahaj Marg puts before us today. (Speech delivered by Rev. Shri Babuji on 12.12.1965 in ‘Annapurna Anantalaya, Mysore)