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Beacon Light of the Himalayas, 4 of 4
"Here is no empty promise of Heaven after death. Here is the positive experience of heavenly Bliss during life time. Come on who desires for it."
(Third day's exhortation of Revered Maharshi Bala Brahmachari Mahesh Yogi Maharaj)
Today is Nava-Ratri, the most auspicious and holy-day of the Divine Mother. From the very early morning today we had been feeling the thrills of the divine vibrations of LalitaLaksha-Archana. We had been feeling the joy and great delight of the universal mother just as a child feels on the lap of his dear mother, when the mother is happy. How much the Mother Divine is pleased with the Kerala Maha Sammelan! There was the programme of only one Laksha Archana today but two Laksha Archanas were simultaneously performed this morning. This is nothing but the sure and positive indication of the great pleasure and satisfaction of the Divine Mother who has so kindly and profusely blessed her children of Kerala. (Clappings) Blessed you are my dear good souls. Fortunate you are. You have been blessed by Vishnu, Shiva and Shakti in the Divine presence of Guru Deva. (Clappings and rings of Jai Shri Guru Deva from delegates).
Today, as if on the happy lap of the Divine Mother we have assembled here to discuss and finalise the scheme of peace and happiness in life. We have bean discussing this matter for the last two days, and I think today we shall be able to complete it.
Yesterday I had remarked that according to my methods of Sadhna[sic] even a busy householder can enjoy all the benefits of mind control and peace in daily life and can very well experience Atmanandam and that renunciation is not at all necessary for it. Today one learned man wanted me to clarify how my statement reconciles with the teachings of the Upanishads which declare that Atmananda can not be had unless every thing has been renounced.
"Yawat Sarwam Na Santyaktam Tawat-Atma Na Labhyate" and "Tyage Naike Amritatwam Anshuh"
I hold that the teachings of the Upanishads are the bare truths of Existence and the Eternal Laws of Nature. Every Shruti is perfectly all right, in its correct sense. It is a bare fact that Atmananda cannot be experienced unless every thing has been renounced, i. e. unless the mind is free from everything of the objective field. This teaching of the Upanishads is one truth of life, and another truth of life is that the householder can enjoy Atmananda remaining in his family affairs and without renouncing the world. Now we have to see how both of these apparently opposed truths are not really conflicting. We have to see in other words, bow they are the same.
The emphasis of the Shruti on the necessity of Tyaga for Realisation, has got to be scrutinised to see how this requirement is fulfilled in the life of a house-holder whose life apparently is full of Raga as opposed to Tyaga.
For a clear understanding we shall analyse the state of mind of a Tyagi. If some monetary or golden offerings are made to a man who professes to be a Tyagi, he says "remove this from here." Now analyse the condition of the mind of this Tyagi. When gold is brought before him, he sees it as gold and the impression of its value is carried on to his mind. When the mind recognises the value of gold, obviously the gold has occupied a seat in the mind. Once the gold finds a place in the mind, clearly enough, it becomes the abode of gold and this is nothing but acceptance of gold and not its renunciation or tyaga. All of us know that a wealthy man never carries wealth on his head. All the wealth remains in the bank, and only the impression of its value is carried in the mind. Thus possession of wealth is nothing but an idea of wealth in the mind, and therefore, when the idea of gold has come to the mind, i. e. when the gold has occupied a seat in the mind, then it can only be "possession" of gold and not renunciation (Tyaga) of it, irrespective of whether the gold remains near or far.
Thus we find Tyaga, in its true sense, has little to do with the objects remaining near or far. Tyaga therefore, has to be defined as giving up or foregoing the mental impressions of objects perceived. In other words, Tyaga is keeping the mind free from the impressions of values and natures of the objects perceived by the senses; or Tyaga is, not allowing the objects of senses to heave the impressions of their qualities in the mind.
This is the essential meaning of Tyaga mentioned in the Shruti referred above. This ideology of perfect Tyaga has to be lived by all those who want to realise the Atman or Brahman. Since realisation is the ultimate aim of both the ways of life, it goes without saying that both the householder and Sanyasi have to attain this ideology of tyaga, and then alone will it be possible for them to realise the Truth. We shall analyse and see in what manner it is possible for a 'Pravrithimargi Grihastha' (House-holder) to fulfill this requirement of Shruti through his own way of life which is obviously full of "Raga" (attachment).
By nature, a house holder is a "Ragi". Raga as opposed to Tyaga is embedded deep down in the nature of a house-holder. Wife, children, friends, relatives, money, name and fame, for example, are seven points of attachment (Raga) for a house-holder. He is always devoted to these points of attachment. To these seven points of Raga, he adds one more point and begins to devote himself to this eighth point of Raga also, as he has been devoting to the seven others. This eighth point of Raga is his "ISHTAM" - his personal God - his beloved Deity-Almighty. "SATCHIDANANDAM". Gradually, he experiences that the eighth point of RAGA is capable of giving him more Peace and Happiness in life than the others. When he devotes himself and meditates on the name and form (NAMA AND RUPA) of the LORD, he begins to experience some ANANDAM and also the Grace of the Lord in every walk of life. This experience of Peace and Anandam is Sadhna.[sic] And Sadhna naturally increases his devotion to God and makes him more and more attached to Him. Thus he developes[sic] intensity of Raga for the ISHTAM. Gradually, this final Raga goes on increasing and this increase of Raga and Love for the ISHTAM enables the Grihastha to feel the presence of his 'ISHTAM' always with him, in all his ways of life, in all his thought, speech and action. The man, although acting in the world as before, experiences that throughout all his actions, the idea of his personal diety predominates in his mind and the actions and experiences of the senses fail to engage his mind with that great intensity with which they used to do before. Thus the objects of the senses fail to leave any enduring impression of their values in his mind, and this is the state of mind of a real Tyagi as explained above. This is how through the Virtue of Raga, a householder - a full-fledged Ragi finds his way to place himself on the plane where he is essentially a Tyagi also. And this is how a householder is able to establish himself in a position to meet the requirement of the said Shruti for Realisation. And this is how, through his own quality of "Raga" a householder can vary well establish himself on the plane of human perfection, the plane of Jeevan-Mukti, the most exalted state of Existence, the state of Perpetual Peace and Bliss Eternal.
Thus we have seen that it is not at all necessary for the householder to go in for a direct practice of "Tyaga" or "Vairagya" (Renunciation) for realisation. That practice is unnatural for him, antagonistic to his nature and opposed to his way of life. If a householder begins to practice detachment in his life, he finds himself in a plane where he is not able to reconcile the mental attitude of detachment with his physical tendencies in life viz. one of all-attachment. He need march only through the quality of Raga which is rooted deep down in his nature and is the essential quality of his heart and mind. He needs only to increase his Raga (Attachment) for his Ishtam or God. And to increase Raga for Ishtam (attachment for God) it is not at all necessary to practice Vairagya (detahment from or renunciation of the world). To love one child more than others, it is not necessary that all others should be ignored or kept away. If you have seven children you maintain your love for all but if you come to know of some brilliant qualities of a particular child, you begin to pay more attention to him without ignoring the others. Maintaining your love for all, you begin to love him more than others. Of love for others is not all necessary for increase of love for one. The motivation is the knowledge of his superior or better qualities. In the same way, it is not at all necessary to renounce the world for the sake of increasing the Love of God. What is necessary is that the Sat-chid-Anandam quality of God should come to the lime-light of personal know.ledge or experience. Once you begin to experience Anandam through the Nama-Japa or Rupa-Dhyanam of the Lord, He is bound to attract you more than any other object of attraction in the world, because that joy is much greater than the joy received through any worldly means of joy. And this is the reason why I say that renunciation is not at all an essential requisite for God Realisation. According to my methods of Sadhana, a householder can very well experience that great joy unbounded, and can very well realise God without any direct practice of Renunciation whatsoever. Methods of Sadhna[sic], which I am advocating these days, are simple and easy to practice. Everybody can easily practice in the most comfortable posture for half an hour or one hour in the morning and evening daily and soon experience the great advantages of it. Normally it does not take more than one or two weeks for a man to experience the great unbounded joy called Samadhi or Atmanandam - and it doess not take more than about seven days to experience calmness of mind or peace in day-to-day life. However peaceless or worried a man may be feeling, if he but starts the Sadhna, he is sure to feel some calmness and lightness in the mind from the very first or 5 day of sadhna and and he is sure to feel completely peaceful and happy within about seven days. This looks to be a miracle, but it is so. And the truth of this statement has been supported by the personal experiences of those who have seriously taken to the practice and have narrated their experiences before you on this platform.
All these attainments are only due to the blessings of Shri Guru Deva. I am glad that hundreds of respectable families and thousands of people in Kerala have taken good advantage of my stay in these parts and they are enjoying 'Heavenly Bliss' as some of them have called it, in their own earthly homes; the 'Peace of the Himalayas' in the midst of all business and their householder affairs. Gates of Heavens are now open for them in their life on earth. This is the greatness of Shri Guru Deva's Blessings. Here is no empty promise of Heaven after death. Here is the positive experience of 'Heavenly Bliss' during life time. Come on who desires for it, is all the word of value that I can give out to you now towards the end of your Kerala Maha Sammelan.
Jai Shri Guru Deva
(Rings of Jai Shri Guru Deva from the audiences numbering not less than ten thousand).