Monday, November 9, 2015

NOTE 691 TO 714

691. Let this another delusion of people go. Mai-ism hammers this again and again.  Even the highest man has to actually pass through a period of practice. Don't hope getting anything free without exerting hard and going through a regular practice. And even that simple practice has under Mai-ism, an importance of a Sadhana. Mai-ism does not mind being belittled because of its high values given to smallest things. Only thing is, this Sadhana is of an elementary stage, whereas there are higher Sadhanas as well, of much superior orders. In the modern circumstances, when the practice of these virtues is not insisted upon, and most of preaching emphasis either on Gyana or Bhakti, such an honorific name, as Sadhana stands fully deserved for even such a simple thing, as the disciplinary practice of mastering these vices and virtues.
692. The highest souls would be performing Sadhana of much higher things, say, about the two points previously mentioned as the virtues recommended by Revered Saint Tulsidas, viz., to be proof against the temptations of kaanchana and Kaamini,(gold and damsel), or for yogic meditation practices , etc, but, all the same, the Sadhana is indispensable and that has been amply borne out in the life of Blessed Shri Ramakrishna Paramahamsa, one of the most Divine Incarnations (of Divine Universal Mother Mai). It is not that he acquired mastery that way. Many saints were already Masters, but they established, for the world, the necessity of Sadhana, beyond all doubting and questioning. If readers have the subtlest sense, they could as well see that even when a saint says “he had no faith or his faith has failed away,” that too, is for proceeding further to increase the faith of others. Both are spiritual diplomacies. 
693. Try to dispel all doubts about the indispensable need of entering upon Sadhana, and shake off all lethargy, on deriving some inspiration, while going through some belief descriptions of certain Sadhanas of Paramahamsa,  as given in his Life.
694. One of his Sadhanas consisted in banishing from his mind, all attachment to wealth. Sitting on the bank of Ganges, he took some earth in one hand and a few Rupees in other. “Money”, he said to himself “cannot give realization to God”. It has no real value than this handful of earth. Firmly impressing this idea on his mind, he finally consigned both to the Ganges. For the complete effacement of a sense of superiority, he washed unclean places like an ordinary sweeper. He trained his mind to regard sandal paste and filth, as the same.
695. Bhairavi Brahmani put Paramahamsa through all the exercises, mentioned in the principal Tantra books. Most of these were extremely difficult Sadhanas – some of them so dangerous that they cause the devotee to lose his footing and sink into moral degradation. But the infinite Grace of the Mother carried Blessed Paramahamsa through them unscathed, as Paramahamsa himself said.
696. The last fact, namely, the mention of the Mother’s Grace should not be taken to mean a matter of courtesy or devotee’s love blind over-estimation. It is not only the fact of facts but the most powerful factor that bring success in “Sadhana”. It should also be noted that in so many cases, Sadhana came first and then followed the temptations of wealth and women, which were so very successfully overcome, because of the previous Sadhanas.
697. Let us leave the palatial sky-rising construction talk and come back to bare cottage making. The idea of Sadhana, along with Mother’s Grace, has been thus impregnated in “Mai Sahasranama”.
After the first name “Shree Maataa” (the Unique Finalmost Mother) has been commented upon, the second  name “Shri Mahaa Raajni”  has been interpreted to mean “The all Conquering Mother.” She is described as the best fighter and eradicator of whatever as inimical to the devotees, in the inner as well as the outer world.
698. In “Mai Sahasranama”, there is a mention of an introspective worship on page 192 (2nd Volume-Supplement) as under. This means that the worship is to be followed by a concentrated programme of self-analysis and a prayer to Mother, with the repetition of one of the specially –suited names. The prayer, just before going to sleep in one’s bed, is for the purpose of bringing about one’s self-improvement, with the development of the lacking virtues and the elimination of vices, weaknesses, wicked heart, perverted judgment, narrow outlook etc.
Intellectual equipment, which enables one to undertake and achieve self-improvement, has been sated there to be, observation, preciseness, simplicity, memory, imagination absence of blindness of “I and Mine”, reasoning and judgment
699. Although, by one's own efforts in the routine life  by frequent references on his charts as to his doings during the day and going to bed with a prayer, and by the above said introspection worship, a creditable mastery is attained, which is on a much higher plane than that of an average man ,yet even after the mastery, the constant alertness and subtle understanding and its working remains at all times necessary, except for the periods he is merged in devotion, yoga, Samadhi or Brahmananda, arising from the highest divine knowledge. On the higher plane, after there is a mastery over the usual vices and virtues, there is the further possibility of a slip, because of strong temptations and ungovernable passions. The nature of these temptations and passions, at least generally as also in one's own particular case, should be very precisely studied, in details of their mental working.
700. Temptations are strong happenings in circumstances and conditions, which drives us to commit bad actions and sins.They are the combined result of our inner and outer situations, although in many cases the outer situation is more responsible. In the case of temptations, the outer forces are stronger, whereas in that of passions, the inner ones are more active and at work. The outside thing which is the cause of agitation is the temptation, and the agitation itself is the passion. Both are, of course, words indicating, the stronger type of the human struggle, beyond the daily usual struggle and combat of goodness and badness. They are beyond something habitual badness and pleasure-indulgence. Your monthly shortage of earning below expenses cannot be called hardship. A theft or a liquidation of your bank, or the difficulty of finding money for special requirements as marriage, college education etc. is a hardship. Temptations and passions are to be viewed as special accidental misfortunes in the life of a man, of every soundness in usual circumstances and periods.      
701. It should upset one on being told, that even temptations are Mother sent and for making stronger and better, if you are a staunch devotee and have surrendered yourself in Her charge. Such temptations and even passions have their particular purpose to serve, in the matter of preparing the Mother's favourite to be better and better, stronger and stronger.
702.Provided you have handed over yourself to Mother, these temptations are also a part of the programme set up by Mother, to mature Her pets. For mother's surrendered She manages temptations. She gives the strength. She gives the failure. She gives the success and pulls Her pets up. There is nothing to be disheartened. Only mind the proviso viz., “If you surrender”.
703. It is quite a fallacious idea that if you go the end of worst experiences, you automatically, by a reaction become better. It is a satanic idea and a theory of demand head plunged in badness. I go deeper and deeper in a river; there is absolutely no guarantee of my being not drowned. The fact of facts is, you may not be drowned, only if higher Power saves you. The proviso works. Once you have lost your own balance, discrimination, control and upward going force, what is more, clear than that some other force alone can save you? It may be any, your God or Guru, or your merit ( Punyam ) or your invisible better Prarabdha, or Universal Love etc.
704. You have to exert. You have to fight out. You have to awaken your latent powers. You have to pass through ordeals. You have to undertake your Sadhana, under the grace of your God and Guru. Unworkable blocks are finally to be cast into the oven fire. Let there be no misunderstanding of a revolving wheel. The wrong conception is “You go to the down most point, you are sure to rise.” “If someone pushes you up from the down most point, then alone you can come up.” There is no automatic rising because you are at the down most point – a great delusion!! 
705. One great point however of Mother's Mercy is the Divine psychic law. Every time you succeed in overcoming a temptation, or in controlling your passion, you get many times much more stronger to withstand the next temptation of many times much greater intensity. That is the way Mother trains you up by making you pass through harder and harder experiences, provided, She has taken you up on Her list of Pets and Surrendered.
706. Every man is born with a struggle and he has to struggle and fight out his warring elements bravely, with guidance, strength and blessings of his God and Guru. He can neither escape the struggle nor can he afford to be closing his eyes and brains to the working of his mind and heart and that of the world.
707. Every man has his powers and what Mother desires of him is that he does not misuse them to the selfishness of himself and detriment of others. He has his usual powers of his body and higher powers of the mind. 'Manas - मानस  ' thinks or knows. ' Chitta  - चित्त  ' likes or dislikes.' Buddhi बुध्दी ' discriminates or decides and ' Ahankaar अहंकार  ' controls the whole function with his pure or impure and strong or weak idea of his ' I and mine '.
708. A man's intellect is his power of knowing and thinking. With that, he tries to know the world and his own situation and his place therein.He tries to know what can make him powerful, peaceful, perfect and happy, what actions should be done or not done, what is God, what is Universe, what is Man etc.  
A man's will is his power to deliberately wish or not wish certain things, and decide how to act. Thus Intellect is Manas मानस and Will means both Chitta चित्त  and Buddhi बुध्दी. It is the will that controls the body and its movements, with the senses and passions, and directs the intellect to be thinking good or bad thoughts, or the thoughts of one nature or the other. The Will is in its turn under the supreme control of the Ego or the Ahankar.
709. The passions are strong feelings or likes and dislikes, which like a flood unexpectedly and excite men to certain actions, the man losing his control of mind and body. The conscience and will stand then hand and - foot bound.
710. Passions arise from love, desire, hope and delight in pleasant things and hatred, disgust, fear and anger about unpleasant things.
One love of eating and drinking, of ease and comfort, of sexual and bodily pleasure, of amusement and excitement, love of money and power, honour and glory, when gone to excess, makes us passion blind and sinful. On the other hand, we have our dislikes of pain, trouble, effort, and our dislikes of any other beings except whom we consider our own, hatred, envy, jealousy and anger towards others. We also have fear of pain, failure or loss, or fear from other people. All these make strong agitations in our mind and heart.       
711. The man has to keep a constant watch over how his mind works, how he likes and dislikes and all other emotions described before, work. His Purushaartha or manly exertion is, in the first place, to demand help from God and Guru to stand on his own, next, to develop his strong willpower and setting it against temptations and passions. He has to turn his senses away from existing objects, he has to switch off his intellect and mind from bad things and thoughts to think of something good or better; and the last thing for him is to change his environments - if one can –the first thing- and to have a physical control over his body and its movement. Says Kabir:”If you can’t stop your mind, exert your best to make bodily action physically impossible. If the physical action of taking up your bow and arrow is not permitted, the mortal arrow does not kill the innocent deer.”
 712. The preliminary wisdom lies in the selection of the best environments, company, associations of thoughts and emotions. It should be never forgotten that your checkmating action should be very prompt and the psychic law should be always before your mind, namely, that ones you give way, the vice, or passion or temptation, is sure to invade you on the next occasion with much more multiplied strength. Unless there is a saving effort, the weak, in the natural course of events, gets weaker and weaker up to the breaking point. The rich get more and more rich and the poor, more and more poor. That is the Law of Force if they work automatically by themselves alone.   
713. Any bad action, not only makes us liable to a bad suffering but inherently causes degeneration in the very Self of ours. By continued negligence or indulgence, our thoughts and desires run towards wicked pleasures, with a gradually increasing force, which, in the end, such a powerfulness over us, that it becomes impossible for us, to change our lives in spite of our strongest determination.
Any bad action again its different degree of degeneration, as its original cause. Some bad action might have taken place, only on account of certain unavoidable circumstances, or compulsion or fear. It may often be, you are not otherwise so bad, but there was some accidental outflow. It may sometime be, you were too lazy and indifferent, or too dull-headed, to stop or see the Badness of a bad action. All these are milder varieties; but a deliberate bad action manoeuvred intellectually, cleverly, systematically and secretly, is one that is positive proof of your inherent badness and is most formidable and is unforgivable by Mother. Weakness may be tolerated but wickedness has to be annihilated.         
 714. Bad environments, company, associations play their havocful degenerating part, because, by seeing others indulging in bad actions, we get familiar with bad ways. We begin to think lightly of badness. We have a forceful say, “Not I alone but everybody does that.” We lose all our idea of seriousness, shockingness, disgracefulness, and punishableness. Besides, bad people if they have a stronger willpower than ours, change our minds from goodness to badness. They would call our moral goodness to be a cowardice and make us look low, they may even compel us by pressure and intimidation, to turn to their ways of badness and to make a homogeneous element in their companionship. The most pitiable case arises, when the best man falls in the clutches of the worst man, either because of certain nefarious powers, or passionate personal love that the best person bears to the worst person. The best thing is to spend your maximum hours with God, Guru and good persons. (“Sat-Sang”) 

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