The following
is a translation of Story No. 72 from Galpe Atmavidya, Vol. 1 (pages 148-152) by
Smt. Mandira Lahiri
Limited form
of consciousness is called ego. This small-I or ego becomes wider and larger to
reach perfection. Then, that Itself is called Pure Consciousness. The Shakti
(energy) with whose help the limited form of consciousness gradually becomes wider
and larger, is called Matrikashakti (power of the Divine Mother) or Gurushakti
(Divine Power). Everyone has to attain the Supreme. Everyone didn’t originate at
the same time. The amount of spiritual experience one has had determines the rate
of one’s spiritual development. Physical form cannot serve as the basis for
gauging age in the spiritual realm. On the spiritual path, age is measured per
experience. In the case of two people, one
born forty years ago and the other eighty years ago – if it is seen that the
one born forty years ago is more experienced, then one has to understand that
he has gone through more births in the past.
It is possible
for the Great to influence the small, but the influence of the small does not
work on the Great. If Sadhna (spiritual practices) is done only by self-effort
without the help of Gurushakti, it is very time consuming. We should depend on the
Divine Force or Gurushakti. Taking the medicines given by a doctor we cure the
ailments of the body, the same way we should go to the Great for the cure of the
other ailments of life.
The way the
Guru increases the joyful inner attraction towards Ishwaratma (Self God) is
known as Deeksha (initiation). Guru, on a need-based basis, at times gives a
name, at times ideas, sometimes an action. Many a times it is seen that a
devotee is left with just a touch or a look. The effect is seen in action after
a few days. This is also a type of Deeksha. Intense longing is the only requirement.
The attraction for your Guru makes you perfect like Eklavya.
In this
context, Prajnanpurush Sri Sri Babathakur narrated a story. Sant Kabirdas had an intense desire to take Deeksha
from Ramanand Swami. He could not however receive initiation through the normal
course on account of being a weaver. He yearned to hear a Naam from Ramanand
Swami. Kabirdas had a very strong attraction towards Ramanand Swami. One day
after taking a mental resolve, He went to the banks of the Ganges at the crack
of dawn and lay on the stairs leading up to the Ganges in the hope of hearing
that Naam from Ramanand Swami which Swami would repeat everyday while going
back home after taking His bath in the holy river.
Following a
dip in the river Ganges, Ramanand Swami while climbing up the stairs and humming
Ram-Naam to himself, accidentally touched Kabirdas’ body in the early morning
darkness. Startled, Ramanand Swami blurted out Jai Ram Jai Ram. He bent down and
saw Kabirdas lying down on the stairs. Kabirdas was beside himself with joy. He
jumped up yelling — got the Naam, got the Naam.
This is how he accepted Ramanand Swami as his Guru.
After a pause
Prajnanpurush Sri Sri Babathakur continued — this story tells us about the
supreme faith of Kabirdas in His Guru, Ramanand Swami. It happens when the real
urge comes. In Kabirdas’ case, a strong attraction was there from the beginning.
Faith itself works as Mantra (Divine Naam). At first Ramanand Swami became
annoyed with Kabirdas. So Kabirdas told Him — I will accept whatever punishment
you give me, no regrets, because I am blessed to have received Naam from you.
After
concluding the story Prajnanpurush Sri Sri Babathakur said — when you hear the
same Naam from a Self-realized Guru that you hear all around yourself, the
constant remembrance of the same with love and devotion shall give you the
desired results. The acceptance of a person in Ishwaratmabodh (in the
Consciousness of Self God) with love and devotion is called Guru-Varan
(acceptance of a spiritual Guide). If realization can be attained by worshiping
a piece of sacred stone (Shalagram Shila) or a Shivalinga (the symbol of Shiva),
why then can’t we get it by accepting and having faith in a human being? The urge
for Self-realization has to be intense; it will not happen with a weak urge.
When the need to see God becomes strong, then God is seen even in a wooden
doll; if this was not true, how can God be seen in Jagannathdev’s idol?
We should seek
the company of a man of faith for the development of our faith. To make the
foundation of our faith stronger, we have to go to a man of faith. Yogis make
their yoga foundation stronger by going to a true yogi; Bhaktas make their Bhakti
foundation stronger by going to a true Bhakta; Jnanis make their Jnana
foundation stronger by going to a true Jnani. Our foundation cannot become
strong without the power of the company of the Great. If you keep company of
the small, then you cannot become Great. That is why Guru says — Gurushakti
exists everywhere, not just in one body. Hence, we should move on in life keeping
our gaze focused on Guru. We should keep going in life by being conscious of
Gurushakti functioning everywhere.
Guruvaad (the
path of Guru) and Ishwarvaad (the path of God) are one and the same thing. Progress
doesn’t happen because of the limitations put on Ishwarvaad. Life treads on the
path of gradual progress. The real aim of life is to progress towards One. The
company of the Great helps you to move towards that One. People get bewildered
without the company of the Great.
When you have
faith in your Guru and move in life keeping Him as the anchor, then the
possibility of being perplexed does not arise. Faith is the anchor to keep one reminding
that God exists in everything. We should depend on Guru or the Supreme
completely. In the beginning when the flow of life becomes God-centric in a man,
then he starts going to places of worship. When his quest gradually increases,
then these visits also increase. Then all of a sudden one day he comes in
contact with the Great and His influence affects him; this is how Divine help
is granted when the yearning increases. Citimata (Divine Mother) Herself takes
the form of Gurumurti (Divine Being personified) or Satsanga (company of an
all-Divine Master). The Divine Force grants things to each one of us according
to our needs and makes proper arrangements for it.
Everybody is
moving forward through different experiences. Gurushakti Itself gives
opportunity of experiences one after the other, takes us from one stage to the
other and molds us gradually.
Everyone has
desires, and these desires keep changing. Those who are God-centric also have
different standards. Someone goes to the temple, some go to a church, some go
to a mosque. Some read scriptures, few meditate, some go for Satsanga. Those
who come in contact with a Great life benefit the most.
The whole
world is a Divine institution. No one is bereft of Divinity. God is doing his
work through a medium. When God has to do some work for humanity then he has to
take a human form. If we pay attention, we see that a guiding force is working
everywhere. Divinity plays this way only.
Wherever there
is Sadhusanga (company of a divine/saintly person) and Satsanga, people can
hear spiritual discourses through a divine or a saintly person. God himself
speaks through the divine soul or the saintly person. In a club, there is a
president and a secretary and the rest follow them. In the playground, there is
a captain or monitor and everyone follows their instructions. Similarly, in a
school or college, the students listen to the teacher or professor and follow
their instructions. In all these areas, it is God Himself who is working as the
president, secretary, captain, monitor, professor, teacher etc. This makes us
realize that Godly power is working everywhere constantly. This is the essence
of spirituality. In the worldly plane though, all roles are thought to be performed
by different entities.
One day a
beautiful formula revealed to me related to Divinity; it can be arranged in the
following way:
1.
Absolute stage is eternity
2.
Eternity comes from
infinity
3.
Infinity comes from
immortality
4.
Immortality comes from
divinity
5.
Divinity comes from
impersonality.
6.
Impersonality comes
from tranquility, serenity.
7.
Tranquility comes from
equanimity, equality.
8.
Equality and
equanimity come from simplicity and humility.
9.
Simplicity, humility
come from sincerity.
10. Sincerity comes from generosity.
11. Generosity comes from originality.
12. Originality comes from unity.
13. Unity comes from identity.
14. Identity comes from beauty.
15. Beauty comes from truth.
16.
Truth comes from
Existence.
The Existence
is undivided Oneness or the Absolute, the Eternal, the Self or Spirit.
Everyone is
connected with everything. No one can go out of Existence. We all are Sadashrit
(under the umbrella of the Supreme Being) but this consciousness is not widely
realized.
There is
nothing as Asat (non-existent). Asat has been postulated as per the degree of
variation of Sat (Existence). There is no
such thing as Mithya (false). The lowest unit of Satya (Truth) is Mithya. The
lowest unit of Jnana is Ajnana. In the inner chamber of Jiva, Ishwara keeps
revealing himself gradually from Alpa (little)-Jnana to Poorna Jnana. Becoming
is natural. We all are constantly moving on in becoming, that is ‘Being verily
is Becoming’. We are partly divine at present, and in the future shall become
‘fully divine.’
Guru is the
Absolute One. He is the embodiment of Kindness and Compassion who manifests in
the human form. That is why Guru and Ishta (chosen deity) are Abhed
(undifferentiated). Bhed (differentiation) is Bhranti (confusion). Guru is
Brahma-Vishnu-Maheshwara. He is everything. Even if you may not always admit to
it, do remember that Guru is verily the Supreme. His Greatness never diminishes.
At times parents are disliked by their children, however that does not mean
that the children can disregard their parents’ greatness. Guru should not be
taken in Manushyabodh (as a human being) but in Ishwaratmabodh (as a Divine
Godly Being).
Divine is
always living — Guru is always present in everyone’s consciousness. That is why
it is said, ‘Guru’s head, disciple’s feet and again disciple’s head, Guru’s
feet’. The meaning of these two sayings is one and the same but their use is
different. If Guru is not there in the head of the disciple, then who would
drive/conduct the disciple. Guru is not just a form. Gurubodh (Guru-Consciousness)
has to be held onto at all times. Guru’s teachings have to be kept in memory.
Guru’s words are the ideas of the Great — that is Satprasanga.
Gurushakti is
not just a body. Gurushakti also works through many Sadashrit forms. Repeating
any liked name lovingly is Deeksha. Formal Deeksha is a rigid idea. The
arrangement of Deeksha is only for those who cannot accept a liberal view.
Wherever God’s
name is taken or something in that context is discussed, then all His near and
dear ones, all the Shaktis (powers) and all the Gods and Goddesses are present
there. They are not present in their physical forms but in their Bhavaghana
Murtis (idols of inspissated psychic emotions). This is the faith of my innermost
vital being. All credit goes to them. They only tell everything through this
body (pointing towards his own body). The person who cuts a tree with an axe
gets the credit of cutting the tree not his axe. Gurugiri (to act as a guru) is
not this One’s (indicating Himself) function. A prayer was said — use as you
please. Use ‘this body’ as a medium for the help of others.
Whatever is
being revealed in the context of God or Truth from here (pointing towards Himself)
are not utterances of anyone. All Sadgurus who appeared on this earth, all Gods
and Goddesses who have worked under Divine directions, have verily used ‘this
body’. ‘They’ lovingly continue to give everything. At every moment they are
thinking about the well-being of the world. Those who are called Lokpal
(Guardians of the world) or Dikpal (the Great) are all divine souls. They are
like the weapons (Astra) in the hands of the Divine Mother. They come like a
flash of current and grant whatever is to be granted. God does everything
through them only; they are eternally present. As soon as they are truly
Sadashrit, they become eternally present. Few fortunate ones are able to get their
Darshan through Bhavaghana eyes (eyes of inspissated psychic emotions). The
company of a Bhavuk (a man of inspissated psychic emotions) should be sought. The
company of a Bhavuk is needed for the development of ‘Bhava’. The influence
that works on you is as per the company that you keep.
