Magazine - Year 2007 - Version 1
Media: TEXT
Language: ENGLISH
Language: ENGLISH
The Inner Aspect of My Sadhana of Life -3
Listen online
View page note
Please go to your device settings and ensure that the Text-to-Speech engine is configured properly. Download the language data for Hindi or any other languages you prefer for the best experience.
I do not subscribe to the view that those, who are insincere, selfish and working only for the welfare of their own children, would get any benefit of prayer, worship, fasting and pilgrimage unless they bring about revolutionary transformation in their thoughts and actions – directing them towards selfless and loving service of the needy.
It would have been difficult for me to climb the two steps of "Metrivat ParadereSHu" and "ParadravyeSHu loSHÚhavat" had I not had the will to realize the real purpose of life, its aim and its utility as also the courage and valour to tread the noble path. Those who considered their real self as the body and remained mired in lust and greed had to remain deprived of the spiritual progress. My boat of progress has reached the shore not on the strength of formal prayer, worship and rituals. I had to remain engaged in faith-filled Geyatri Purashcaraña for 24 years in order to complete a major phase of Upesane. The full benefit of this Sedhane could be derived only when I assimilated the substance of spiritual progress in the process of practical life. If I too had adopted the way of others performing formal prayer, worship and rituals for propitiating gods in order to fulfill the desires and had not realized the needs of life and regulated it, surely my Sedhane would have come to naught. I personally know many a ritualistic worshippers engaged in the routine for long.
Their prayer, worship etc. are much arduous and elaborate than mine. But on careful observation they were found to be hollow. Of course, they have the false belief that they can avail enjoyment in heaven after death. But after analytical examination I declare that none of them will go to heaven nor are they going to get any miraculous powers. The prayer, worship and rituals can yield useful results only when life is regulated and progress made towards loftiness and sublimity; when the outlook improves and is reflected in their actions and behaviour. I do not subscribe to the view that those, who are insincere, selfish and working only for the welfare of their own children, would get any benefit of prayer, worship, fasting and pilgrimage unless they bring about revolutionary transformation in their thoughts and actions – directing them towards selfless and loving service of the needy. There is no doubt that rituals are useful, but their utility is like that of pen for the purpose of writing. How can you write without pen? How can there be progress without prayer and worship? With this logic it should also be understood that it is not possible to write by merely possessing pen and paper. In order to write, the matter has to be acquired by reading, thinking, refining the thoughts and intellectual development. Without these, no writing is possible and no poem can be composed. The inner excellence is like intellectual development and prayer and worship can be likened to pen and paper. Coordination of both is required for the writing to materialize. Without one of them, the other is incomplete.
I knew well that the cart of Sedhane cannot run on one wheel and hence I properly provided for both the wheels. There is no secrecy or mystery in my Upesane. I have performed the Geyatri Upesane in the normal way as described in the book “Geyatri Mahevigyen". So long as I was sitting in Upesane, I imagined and felt that the divine light of Mother Geyatri, which is the supreme power of Effulgent Intelligence, was entering into every cell of mine. Just as iron gets hot and red in powerful fire, my inner being was getting purified to the level of my deity of worship itself and whole of my body became effulgent with the assimilation of the divine brightness of Mother Geyatri; and the impulsive impurities of body and mind were burnt in this fire. The disorders and diseases were also burnt up in this fire of Tapas. Only the body is mine, but intense Brahmavarcas (sublime divine effulgence) is undulating within. Saraswati the Goddess of Knowledge, has occupied the tongue, the organ of speech. The devils of untruth, deceit and taste left that divine temple and ran away. The eyes are left with the ability to see only goodness and beauty of God in everything. Defects like fault finding and sensuality are no more left in the eyes. Ears can hear only the auspicious voices, deflecting back all the deafening and defiling din and noise.
When the effulgent light of Mother Geyatri entered into the subtle body - the foursome of mind, intellect, emotions, and consciousness - I began to experience that Brahmavarcas was pulling me towards a higher realm in which evil desires and ambitions vanish and noble thoughts and emotions become active. The intellect understood that the rare gift of human life is not meant to be wasted away in catering to fleeting desires and silly temptations and that every moment of life must be utilized for fostering noble and uplifting ideals. Faith of a high order was firmly planted in the conscience and an insatiable urge to march forward to Satyam (Truth)-SHivam
(Auspiciousness)-Sundaram (Supreme Beauty) was aroused. The brightness of god Savite (Sun, creator of the universe) is refining my being by entering into the inner body. God has elevated me far above the stage of helpless mortals and has placed me in a pure blissful state. While engaged in Geyatri Purashcaraña it was not only ‘Japa’ (reciting of mantras) that was being done but the mind too was dancing on the waves of blissful feelings. The causal body was experiencing the feeling of Âtmabodh, Âtma darshan and Âtma Vister (self-awareness, self-vision and self-expansion). I felt that my soul was merged in that Supreme brightness of Savite. My ego-centered existence ended and in its place came sublime vastness.
Every moment, I was feeling such blissful joy of the Supreme Soul that all the mundane pleasures put together could be sacrificed at its alter. In the beginning of Japa, the divine light was consciously visualized in the Sthula (gross body), SukSHma (subtle body) but in due course it became an uninterrupted direct experience.
So long as I was sitting in Upesane the ocean of divine light of Savite kept waving within and around my being and I concretely felt that my existence was getting engrossed in this divine light. Within and without there was nothing other than light. This experience of Divine Vision remained undimmed throughout the duration of worship. The entire duration of Sedhane passed off mostly in this state of exultation.
The six hour's time spent in prayer provided inspiration for the remaining 18 hours. While at work there was a concrete feeling that the light of the deity of my worship is my guide and every act is accomplished as directed by him. The thought that any of my work was impelled by greed or lust never occurred to me. Like a mother helping the child to walk by holding its fingers, the divine power took hold of my intellect and inspired me to think high thoughts and noble ideas. Apart from Upesane throughout the waking hours there was a concordant feeling that all my daily routine, study, thinking and earning for the household were being performed under the guidance and direction of the Supreme Soul. The six hours of sleep at night passed off as if in Samedhi (trance). And when I woke up I felt that a new life, new light and new joy were waiting to guide my steps during my waking hours.
During the 24 years of 24 Purashcarañas, I had no heavy social or family responsibility. So the process of recitation of mantras, meditation and concentration were done very attentively and without any distraction. The firmness of faith in the dictum of "Metrivat ParadereSHu" and "ParadravyeSHu loSHÚhavat" spared the body from falling into any sinful trap. The simple and setwik food controlled the mind and saved it from all pitfalls of degradation. The bread of barley and the buttermilk of cow were relishing and easily digestible. At every step throughout my life I have experienced the veracity of the dictum that "Yathe Ann, Thate mann (As is the food, so is the mind)". Had not the body and mind been watchfully kept under control, I doubt, it would have been possible to progress to the humble extent, I have.
It would have been difficult for me to climb the two steps of "Metrivat ParadereSHu" and "ParadravyeSHu loSHÚhavat" had I not had the will to realize the real purpose of life, its aim and its utility as also the courage and valour to tread the noble path. Those who considered their real self as the body and remained mired in lust and greed had to remain deprived of the spiritual progress. My boat of progress has reached the shore not on the strength of formal prayer, worship and rituals. I had to remain engaged in faith-filled Geyatri Purashcaraña for 24 years in order to complete a major phase of Upesane. The full benefit of this Sedhane could be derived only when I assimilated the substance of spiritual progress in the process of practical life. If I too had adopted the way of others performing formal prayer, worship and rituals for propitiating gods in order to fulfill the desires and had not realized the needs of life and regulated it, surely my Sedhane would have come to naught. I personally know many a ritualistic worshippers engaged in the routine for long.
Their prayer, worship etc. are much arduous and elaborate than mine. But on careful observation they were found to be hollow. Of course, they have the false belief that they can avail enjoyment in heaven after death. But after analytical examination I declare that none of them will go to heaven nor are they going to get any miraculous powers. The prayer, worship and rituals can yield useful results only when life is regulated and progress made towards loftiness and sublimity; when the outlook improves and is reflected in their actions and behaviour. I do not subscribe to the view that those, who are insincere, selfish and working only for the welfare of their own children, would get any benefit of prayer, worship, fasting and pilgrimage unless they bring about revolutionary transformation in their thoughts and actions – directing them towards selfless and loving service of the needy. There is no doubt that rituals are useful, but their utility is like that of pen for the purpose of writing. How can you write without pen? How can there be progress without prayer and worship? With this logic it should also be understood that it is not possible to write by merely possessing pen and paper. In order to write, the matter has to be acquired by reading, thinking, refining the thoughts and intellectual development. Without these, no writing is possible and no poem can be composed. The inner excellence is like intellectual development and prayer and worship can be likened to pen and paper. Coordination of both is required for the writing to materialize. Without one of them, the other is incomplete.
I knew well that the cart of Sedhane cannot run on one wheel and hence I properly provided for both the wheels. There is no secrecy or mystery in my Upesane. I have performed the Geyatri Upesane in the normal way as described in the book “Geyatri Mahevigyen". So long as I was sitting in Upesane, I imagined and felt that the divine light of Mother Geyatri, which is the supreme power of Effulgent Intelligence, was entering into every cell of mine. Just as iron gets hot and red in powerful fire, my inner being was getting purified to the level of my deity of worship itself and whole of my body became effulgent with the assimilation of the divine brightness of Mother Geyatri; and the impulsive impurities of body and mind were burnt in this fire. The disorders and diseases were also burnt up in this fire of Tapas. Only the body is mine, but intense Brahmavarcas (sublime divine effulgence) is undulating within. Saraswati the Goddess of Knowledge, has occupied the tongue, the organ of speech. The devils of untruth, deceit and taste left that divine temple and ran away. The eyes are left with the ability to see only goodness and beauty of God in everything. Defects like fault finding and sensuality are no more left in the eyes. Ears can hear only the auspicious voices, deflecting back all the deafening and defiling din and noise.
When the effulgent light of Mother Geyatri entered into the subtle body - the foursome of mind, intellect, emotions, and consciousness - I began to experience that Brahmavarcas was pulling me towards a higher realm in which evil desires and ambitions vanish and noble thoughts and emotions become active. The intellect understood that the rare gift of human life is not meant to be wasted away in catering to fleeting desires and silly temptations and that every moment of life must be utilized for fostering noble and uplifting ideals. Faith of a high order was firmly planted in the conscience and an insatiable urge to march forward to Satyam (Truth)-SHivam
(Auspiciousness)-Sundaram (Supreme Beauty) was aroused. The brightness of god Savite (Sun, creator of the universe) is refining my being by entering into the inner body. God has elevated me far above the stage of helpless mortals and has placed me in a pure blissful state. While engaged in Geyatri Purashcaraña it was not only ‘Japa’ (reciting of mantras) that was being done but the mind too was dancing on the waves of blissful feelings. The causal body was experiencing the feeling of Âtmabodh, Âtma darshan and Âtma Vister (self-awareness, self-vision and self-expansion). I felt that my soul was merged in that Supreme brightness of Savite. My ego-centered existence ended and in its place came sublime vastness.
Every moment, I was feeling such blissful joy of the Supreme Soul that all the mundane pleasures put together could be sacrificed at its alter. In the beginning of Japa, the divine light was consciously visualized in the Sthula (gross body), SukSHma (subtle body) but in due course it became an uninterrupted direct experience.
So long as I was sitting in Upesane the ocean of divine light of Savite kept waving within and around my being and I concretely felt that my existence was getting engrossed in this divine light. Within and without there was nothing other than light. This experience of Divine Vision remained undimmed throughout the duration of worship. The entire duration of Sedhane passed off mostly in this state of exultation.
The six hour's time spent in prayer provided inspiration for the remaining 18 hours. While at work there was a concrete feeling that the light of the deity of my worship is my guide and every act is accomplished as directed by him. The thought that any of my work was impelled by greed or lust never occurred to me. Like a mother helping the child to walk by holding its fingers, the divine power took hold of my intellect and inspired me to think high thoughts and noble ideas. Apart from Upesane throughout the waking hours there was a concordant feeling that all my daily routine, study, thinking and earning for the household were being performed under the guidance and direction of the Supreme Soul. The six hours of sleep at night passed off as if in Samedhi (trance). And when I woke up I felt that a new life, new light and new joy were waiting to guide my steps during my waking hours.
During the 24 years of 24 Purashcarañas, I had no heavy social or family responsibility. So the process of recitation of mantras, meditation and concentration were done very attentively and without any distraction. The firmness of faith in the dictum of "Metrivat ParadereSHu" and "ParadravyeSHu loSHÚhavat" spared the body from falling into any sinful trap. The simple and setwik food controlled the mind and saved it from all pitfalls of degradation. The bread of barley and the buttermilk of cow were relishing and easily digestible. At every step throughout my life I have experienced the veracity of the dictum that "Yathe Ann, Thate mann (As is the food, so is the mind)". Had not the body and mind been watchfully kept under control, I doubt, it would have been possible to progress to the humble extent, I have.
