The
following is a transliteration of excerpts from Swajnanugrahasudha (Vol. 2, pages
200 through 217) by Sri Ramen Basu
Question:
Babathakur! All those stories and tales on the topic of Guru Tattva and Guru Vad
which you have narrated to us rationally and scientifically in the language of
Self Conscious Awareness are direct, novel, instructive and full of your
original characteristics in all respects. We have thought over this matter and
found just as in the ancient days the manner Rishis and Munis
instructed so beautifully the inner significance and implied meaning of the
Truth Consciousness by expressing stories and tales full of hidden mystery and
replete with deep Absolute Tattva to
the mumukshu Tattvajijnasu similar
such instructions perhaps can be had from a few realized saintly personages at
present times but they are not available widely.
Today we would like to hear anew through a
special story on the deliberations on Guru
and its significance. The manner what we have heard on the fundamental and
original nature of Satprasanga from
your lotus lips on the Science of the Absolute Self-realization is beyond
compare. We have felt that this is directly conducive to the awakening of the
inner Consciousness. Of course, we have understood your intrinsic nature and
originality are inimitable. We have also heard that some who have had your
company for a long period of time, have spoken many things by adding some of
their own words with the words heard from you and have strived to gain
supremacy over people. But three fourth of their matters under discussions are
identical imitation of the words and speeches pertaining to the stream of ideas
of your realization and its practices in a roundabout manner. But they have not
even acknowledged your name therein.
You no doubt have generously poured the
essence of your words on Self Conscious Awareness to all; but those who have
come here to the Satsang owe their
allegiance to you by mouth only, but in their mind, they strive much to attain
verily their personal supremacy. But bereft of the sense of gratitude they
cannot have firm faith in Guru
instead the knowledge plagiarized from Guru
manifests in them. Of course, if you want then all these can be stopped for
sure. But you do not care at all about this matter. It is a fact that the Guruvad gets distorted by wrong use in
this manner and this results in the infringement and distorted use of your original
matter of realization of intrinsic nature and in many cases its influence get
impeded. No doubt it is true that there will be increase of the chances of the
misunderstanding and misconceptions of many by that. Since in this context your
understanding and reasoning are of course beyond any debate we no longer mention
that here. Our utmost prayer - please enlighten us with something novel and new
on the Tathya and the Tattva as to the deliberations on Guru.
Answer: Whatever you have said, many have been
told the same to me often. All of you have said the right thing, nothing wrong
therein. But whatever has been revealed and whatever has been accomplished in
‘this life’ its originality is entrusted with the hands of Ishwara. Like the efficient entitled Guru is needed to speak something on the topic of such subtlemost
matter of such depth similarly lack of efficient entitled audience is of
greatest importance. Such entitled
persons with the enquiry as to the Atman have
not come to me. So, whoever have come are bound by relative mundane existence
and they are very ordinary dharma jijnasu.
But the Science perfected by Self Conscious Awareness which has been specially
propounded here is the subject matter of Supreme One without a second Tattva. Since this is perfected by Self
Conscious Awareness this Science will not be realized without the Direct
Experience and it will not be realizable for anybody by indirect knowledge
only.
Without respect /regard indirect experience
also is not possible. What is utmost needed for the Direct Experience are the
spiritual discrimination and the Sadhan
Chatustaya. Verily the sadhaka who has prepared himself/
herself with the Sadhan Chatustaya
can be entitled to the One without a second Tattvabodh.
To understand the inner significance of the verbal testimony from the lotus
lips of Sadguru the efficiency of the
entitled sadhaka is utmost needed. That
efficiency of the entitled sadhaka is
built in and through the practice of spiritual discrimination, dispassion, six
cardinal values of life and mumukshatva.
For ordinary persons it is hard to accomplish that and also not easy to
comprehend. But the argument and the scientific analysis thereof have been
expressed here in various ways from the outlook of Self Conscious Awareness
since from the outlook of non-duality the speaker and the audience are
identical in the Science of the non-dual Realization. The significance thereof
has been discussed here scientifically; but for want of the efficiency and
ability that is not rightly realized to many in the audience. Being associated
with the object of enjoyment and maintaining the household activity the company
of Sadguru cannot be rightly
accomplished and also even after listening to the repeated discourses on the
Science of the non-duality from the lotus lips of Sadguru it cannot be realized.
The relation between the Guru and the Shishya is
based on samaskaras of the present
life, the lives following and also preceding. Without the grace of Ishwara-Atman-Brahman the spiritual sadhana for non-duality and Jivanmukti cannot be awakened within any
sadhaka. But the pretense for the
same can be seen in many but that is not based on Truth. After some time that
urge disappears.
The ordinary person does not know the cause
for connection with Sadguru. Let me
tell you an important story on the topic how the right Person of Self Knowledge
comes in contact with the right see
sadhaka or how the connection between the Person of Self Knowledge and the
entitled recipient sadhaka is
accomplished. Listen:
Once upon a time there was a very great king. Revered
He used to consult with the ministers to conduct or carry out the
administration of his kingdom for the welfare of his subjects. The ministers
were also very intelligent and very prudent and wise. The king was getting old.
Revered He was versed in the Scriptures
and hence thinking prudently that it was time to get initiated from a Sadguru he ordered his ministers to look
for One Sadguru or Sant-Guru
perfected by realization and to bring Him to the court. Immediately ministers
went out all around in search of the right Sadguru
or Sant-Guru.
After some search for a while they came across
a person who was renown to be a right saintly person. Very humbly the ministers
approached Him and presented Him with their wish and requested to visit the
king in his court. The Sant Maharaj
according to His innate nature kept silent and speechless and without any
movement sat still.
Being disappointed the ministers left that
place and went out to a different place in search of a Sant-Guru. A Sant used
to live deep in the forest. Coming to the second Sant they requested humbly to Him to accompany them to the court to
visit the king. The first Sant did
not converse with them at all. But this second Sant replied - if there was a need for the king then let the king
come to him; because the king had the need and not Me.
The ministers thought such message was
impossible to communicate with the king. Hence, they decided to search for the Guru in a different place. After many
searches for long hours, they found a third Sant.
The ministers as before formally and humbly requested Him to visit the king at
the court.
Hearing the request, the Sant agreed to visit the court but with a special condition. The
condition was that the king had to follow the words and instructions inculcated
by Him till the king would reach the same state of spiritual realization as
that of the Sant. The ministers
discussed mutually with one another about this condition and reached conclusion
that the decision of taking the vow or to accept also to be always subordinate
to the Sant neglecting the royal
duties and at the same time carrying on in the life as instructed by the Sant was not possible for the king.
They also had thought that if the king had to leave the kingdom and the royal
duties for an indefinite period of time in company with the Sant Guru
then the kingdom might be attacked by enemies and foreign kings of other states
and that various disquiet and troublesome conditions might be created in the
kingdom thereby. So, they thanked the Sant
Maharaj and after asking His blessings
left the premise.
After this encounter searching for days, they
came across a fourth sadhu. The
ministers like before requested the sadhu
to come to the court and invited Him to visit the king stating the king’s
wish also for a Guru. Hearing all
these the Sant Maharaj agreed to visit the king’s palace on one condition. The
condition was that the king from the very first day had to surrender to the Sant Maharaj
because Revered He said that Guru
could rightly control the disciple only when the disciple leaving all hopes
could surrender himself to the Guru.
In this case also the ministers could not
accept from the beginning such a condition proposed by the Sant Guru. After asking
His blessings they left in search for Guru
elsewhere. Afterwards they started searching for a Guru at various places. Travelling around half the kingdom for the
search of a Guru they found the fifth
sadhu who used to live in a cave. Likewise,
the ministers requested Him with the king’s proposal. Hearing the words from
the ministers the sadhu agreed to
accompany them without any prior condition.
The Sant
Maharaj said that certainly Revered
He would go and would instruct the king. Hearing the words of the saint all the
ministers also were very happy thinking at last they had found a Sadhu Guru who without any condition had
agreed to visit the king right away. This Sadhu
Mahatma was completely naked fakir. For that the ministers of course had no
objection for day after day for a long period they had strived to find a Guru and the king was worried since they
are not returning to the kingdom. Though the ministers had told the king before
that they would not return without a Sadhu
Guru.
Hence after getting the fifth Guru, they did
not waste any time and on arrival at the king’s palace informed the king. The
king without showing any respect and devotion which were due to a saintly
personage as per the social norms accepted the Fakir Guru and asked Him to sit in front of the throne where the
king was sitting. The king did not even come down from the throne to pay
obeisance to the Fakir Guru.
Sitting on the ground the Fakir said to the king - O king! You are the king of the changeable
mortals but I am the King of the Absolute Knowledge. Do not ever forget that
sitting on the king’s throne you would be able to acquire the Satya Jnana Which only the person who
are established in the ultimate Truth could earn. Hearing these words from the Fakir the king wanted to come down from
the throne to pay homage to the Fakir.
But his social status and innate nature born of samaskaras, the pride, the vanity of aristocracy had prevented him to
do so.
The Sant
Fakir knowing fully well the innate nature of the ordinary person told the
king – ‘O my son king! You are a beggar for mortal things. Daily you pray for
the material wealth and abundant riches and for the maintenance and protection
thereof. You are always worried being afraid that you might lose this kingdom
and the riches. For that you strive and make so many expensive arrangements;
but look here I have no fear and anger, no desire and latent tendencies of the
mind, nothing of the sort. Hence, I assume the garb of a Fakir although I have
much more Truth, Knowledge, Power and spiritual riches than that of yours.
Hence you are a beggar-king even though you put on the garb of a king. But I am
King Beggar’.
Hearing those words from the Fakir the king became nonplussed and
without understanding the inner significance of the essence of the words of the
King-beggar under discussion he had great pains in considering himself as the
beggar-king. Hence without saying any words to the Fakir leaving the throne he left for the inner chamber. After
resting for a while there the Sant Fakir
also left the premise.
There was a great responsibility and duty on
the shoulders of the ministers so they wanted to fulfill that rightly. So, they
discussed among themselves how to discharge that duty. At that time one of the
employees of the palace said that very near to this kingdom there was a Sadhu Maharaj; why would you not try Him
out? The ministers thought that was a good idea; let us try Him once. So, the
ministers arranged to do the same and they specially engaged in the endeavor
thinking it to be their last resort.
When the ministers arrived in the presence of
the sixth Sant and told Him the
intention of the king that he would like to get initiated. That Muni agreed to accompany them. The
ministers took him to the palace and informed the king. As soon as the king saw
the Sant Muni, he came running to
receive Him and requested Him to take a special seat and according to the
social norms paid obeisance to Him. The Sant
calmly listened to the proposal of the king. Afterwards the Sant Muni
started to speak on the subject under discussion: ‘O king! tell me whether you
are the Master and am I your attendant – in this spiritual matter?’
The king understanding the inner significance
of His words went near the seat of the Sant and with folded hands paid obeisance to
Him. In this manner the king
self-surrendered to the Muni and said
that he did not learn how to serve any Person with Adhyatma Jnana beforehand.
Hearing those words from the king the Muni without any hesitation said –
‘What I am going to do from beginning to end you follow that. Following in this
manner you would be able to be aware of the True nature of the Self’.
The king became busy to satisfy the Muni and tried to follow Him in all
respects in the palace just the way the Muni
like the Master was doing and tried to speak. The king humbly listened to the words of the Adhyatma Guru and tried to understand
the significance of the inner meaning of the Master’s words. The king was
showing in his outer behavior that he had accepted the sage as his Adhyatma Guru in the heart. After some
days the king was surprised and became conscious that the Guru, the Self was more conscious of, careful and sympathetic to
the king than his own attendants and family-members.
Guru one special night asked the king to
listen to His words more attentively. After the primary instruction Guru noticed that this night was very
auspicious to impart and to reveal the higher instructions of the Adhyatma Jnana to the king. In that
night the king came to know that there were many more kingdom where there was
no existence of illusion, hatred, contempt, other faults and the rest. In fact,
that sage revealed the Science of Oneness to the king taking the opportunity of
the right moment. Guru ordered the
king to meditate on those words from that night daily for one hour each three
times a day and gradually to increase the duration of the meditation of this
divine thought and had said to carry on with it until these thoughts were
transformed for twenty four hours in a day. It would be such that the king’s
action, divine moods, thoughts and will should be the revelation of the light
of the Real Self Consciousness.
The king followed the words of the Guru inimitably and rightly and
maintained it for some period of time. Afterwards Guru one day asked the king whether the king would be able to
explain in details the Adhyatma Jnana
imparted to him. The king strived firmly to express that in right words;
failing which the king remained quiet in front of the Guru. Understanding the situation Guru laughed and expressed elaborately that Self Knowledge or the
Knowledge of Truth was beyond the range of application of the ordinary words
and in conventional language it could not be expressed. Guru also said – some may hint about it or might describe the
experience of Self Knowledge and the Science thereof only through parables and
stories based on simile. But the Satyarupa
thereof could not be expressed in and through speech.
Judging that the king would be able to perform
the daily sadhana without the support
of the Guru that Muni advised some more instructions to the king on the Adhyatmic practice and bade adieu to the
king.
The king felt sorry seeing Guru depart but he had to accept that.
The king used to practice the way the Sant
Muni had instructed the Adhyatmic practice
to him. The king practiced that without committing any mistakes in his royal
duties. As a result of such administration of the kingdom in a new method the
prosperity of the entire kingdom and the development of the subjects all verily
had been fulfilled. The neighbouring kings of the other kingdoms praising his
way of running the kingdom started running their own royal administration like
him.
Quite some years had passed. The king
devotedly was performing his sadhana
along with the running his kingdom with efficiency. Within this period of time
the king in a flash had such a direct experience which is indicative of Supreme
Bliss and Peace and Absolute Love Itself. Revered He wanted to remain in that
state of understanding. But he also knew that so long all the laws of this
universe would merge completely into Consciousness Itself till then this was
not possible. Besides this experience full of sadness Revered He also knew that
this experience was just a reflection only and it is an indication that he was
proceeding rightly and was developing in the spiritual path. Hence Revered He
devotedly continued his practice very firmly as instructed before by the Muni Guru. The Muni Guru had told him that if he could maintain and keep on
practicing devotedly with firm faith then he could dwell in Saccidananda Itself for all time.
Revered He had reached the perfection after so long. With that most ultimate
realization the king happily ran his kingdom for twenty five long years
satisfying everybody.
When the kingdom run by the king was on the
twenty sixth year suddenly one day that Sant
Guru returned and had said – ‘you now have the right moment to arrive at
the ultimate state of the Adhyatma Bodh.
Follow me and come with me now. The king was prepared. He gave up the kingdom,
the family, the riches, the power, the prosperity, the fame and renown etc.
without any hesitation and any grief. Revered He was not of this mortal world
then. At the end the king being united and identified with Ishwara-Atman became perfected in the Absolute Experience. That Sant Muni made the king established in
His position of Sadguru. This
position of Sadguru is the highest
position or the Supreme destination which is attained by the disciple by the
grace of Sadguru. Not all can achieve
that.
This very expected union between the Sadguru and Sad-Shishya is called an excellent union (mani-kanchan yoga). The entitled person perfected and established
in this union is very rare. This is not an ordinary status of a Guru. Sadguru is Brahman-Atmanthe
Self. Hence the Bhakta with firm
faith in Guru in and through his/her
self-effort and purushakar born of samaskaras becomes entitled to this
highest attainment by the service rendered to the Atma-Guru and carrying on in life according to the directions
thereof. Verily this highest attainment is the standing in the Absolute Saccidananda Brahman-Atman
Consciousness.
Unless the hidden mystery and the underlying Tattva of the story are not told to you
all it would not be possible to experience the inner significance of the story.
Here the grade of the Realization of the first Guru was the highest. Since the dual Consciousness was utmost
absent in Him the question of giving instruction and initiation were
irrelevant. Unless the disciple was entitled to be the fit recipient there
would not be any communication with Him. Hence Revered He did not reply to the
petition and prayers of the ministers. The second and third Guru were also Self-realized Absolute Sadguru. But the ministers left the
premises knowing that the conditions put forward separately by each Guru respectively to be fulfilled by the king to become a fit
disciple were utmost absent in the king. What should be the grade of a disciple
fit to become the disciple of an efficient Guru
was not known to the king neither to the ministers also. Hence not
receiving any hopeful answers or confirmation according to their expectations
from the first three to four Sants
one after another when they found the fifth Sant
agreeing to their proposition, they brought Him hHim HH
m to the king’s palace and informed the king.
Since the Sant found out the
inefficiency of the king as the king could not show the proper respect to the
Person whom he was going to accept as the Guru
owing to his ignorance, pride and, vanity the Sant did not agree to become the king’s Guru and left the king giving him one or two words of advice. Of course, a word needed to be mentioned here is
that the results of communication of the ministers with the Sants they had met were all reported to
the king.
Unless the characteristics and significance of
perfection of realization of each of the
Sants starting from the very first Sant
up to the sixth Sant were told separately you would not be able to
comprehend the right inner significance, the hidden mystery and the original
underlying instructions of the story. Hence, I would try to explain to you in
short citing the example of each Sant
in relation to the king and the ministers also - how, in what situations and in
and through what incidents transformation and culmination of the idea and
Consciousness thereof took place. All these are very significant and worthy of
your attention.
Any special characteristics or importance
cannot be obtained within the instructions and initiations observed in the
traditional and conventional sense. Among the fourfold pursuits of human life
e.g. righteousness, wealth, desire and liberation the attraction and purpose
for attaining the first three are more for those who lead a householder’s life
i.e. the life of the relative mundane existence. None can be seen to show
special eagerness or has the strong yearning for liberation. The present Iron
age is the age of materialism based on money. So, humans are used to understand
that the importance of earning money is more than that of the righteousness. Therefore,
where there was righteousness before desire and riches now the righteousness is
behind earning riches and enjoyment of desire; thinking of the liberation is
out of question. The aim of life for almost all humans is the desire for
enjoyment. To fulfill that the money is needed. Hence the money is of the
greatest value.
At present the thought process, the nature of
understanding and path of action are without righteousness and liberation, only
earning money for the sake of enjoyment and enjoyment for the sake of money.
Life of most people comprise this idea. Though some people make a showy
practice of righteousness, some people go to the temples, mosques and churches,
they throng around the math, ashramas,
temples and also go for pilgrimage; but not all of them have the purpose of
attaining righteousness. Since in those places chances and opportunity to earn
money are more most people strive for that purpose in mind. Hence the religious
practice in math and ashramas etc. is nominal righteous
instructions according to the conventional practices. Any chances and
opportunities do not remain for any special religious teachings and initiations
for the people in math, ashram and
temples where people gather during puja festival and recitations of scriptures
based on lunar calendar – all people there are besotted with the prasad and the festivities therein and
afterwards they leave for their respective homes. Any special arrangement of
the religious instructions and initiations do not exist therein.
Gurus of different sects initiate disciples at the
rate of dime a dozen wherein the question of the degree of efficiencies of Guru and that of the disciple were not
expressed but implied. At present the numbers of establishment of math and ashramas are also more in proportion to the number of people and
also in the field of conventional religious teachings and initiations the
numbers of Guru and disciple are also
more. But the efficiency and the question of fitness are always not expressed
but implied at all places. Many do not even think under the present perspective
that the variation in the gradations between both the initiator Guru and the initiated disciple is a
matter of any importance. The human being accomplishes scientifically in
gradual sequence in and through the instructions of Guru. Guru Shakti being
transpired in the disciple in and through initiation awakens and develops the
dormant idea and Consciousness of the disciple in the heart sequentially and
brings them into the state of realization rationally and scientifically.
The idea and Consciousness are not possible to
manifest widely unless and until the lack or deficiency of the gradations of
efficiency is fulfilled. In simple words if there are any inner impurities of tamo and rajo gunas then the mind remains contaminated. The impure mind
creates hindrance to accept the instructions and initiation. Hence it is
observed that the relation between the Guru
and the disciple at many places gets manifested based on the excellence and
decline of the inner idea and Consciousness.
He who is willing to take initiation may be
very highly educated person, may belong in the middle grade of education, may
be of ordinary or of low grade of education and again the person may also be
uneducated and of very low grade of education.
On the other hand, the initiator Guru also may be Person of Brahman-Atman Knowledge and may also be
divine liberated person and again Revered He may also possess divine powers or may
also be entitled to the knowledge based on Scriptures. Besides there exists no
doubt conventional non-perfected, ordinary, bound Guru – sect.
Just as Self realized Guru is needed for the persons entitled to the best inquirers of
Truth and Guru of other category may
not be effective there similarly again for very ordinary and middle category sadhakas communication is not possible
with Guru Who is Realized Person of Brahman-Atman Knowledge. Needless to
say, this Guru-Tattva, Guruvad and process of Gurudiksha are extremely complicated
matters based on the subtle Tattva,
based on Science and Reason. In order to be conscious of this matter rightly
the reasoning and scientific explanation perfected by Realization which are
absolutely needed for all kinds of problems and solution to this complicated Tattva, can be found in the
above-mentioned story in details.
The king was prepared to take the initiation
but he himself had no conception whether he had the efficiency to take the
initiation or not, neither the ministers. So, after sincere urge arose in the
king for taking initiation, the ministers went on search for Guru and thus communicated with five Sant Maharajas one after another. But in
spite of being efficient and capable none of the five Sant Maharajas was predestined for the king. Thus finally, there
was communication with the sixth Sant
Guru. Revered He was predestined to be the Guru for the king.
Now the special important chapter in the story
was the conduct and the behavior of six
Sant Maharajas which had been revealed according to their original
characteristics. It is true that from the outlook of the people in general this
is not easy to comprehend. But needless to say that the selection and embracing
a Guru depends on inner preparation,
efficiency and based on samaskaras of
the disciple.
Without going into the topic of conventional
established initiations available it is seen from the discussions of the
subject matter included in the story why the first five Gurus did not become the Guru
of the king in spite of being efficient to be the king’s Guru? Before the fifth Sant,
all-renunciant Fakir Guru those four Sant Maharajas met by the ministers one
after another observing the lack of efficiency in the king from the
conversations with the ministers understood that they were not predestined to
give initiation to the king. But listening to whatever the fifth Sant Guru had said made some changes in
the mind of the king. Since kings and monarchs had to remain busy and to be
established in power and the personal ability, riches, supremacy etc. this king
was not aware of the matter how he should behave rightly with the Guru. But from the behavior,
conversation and appearance of Sant Gurus
some mark of their grades of realization get revealed.
The first Sant
Guru was calm and silent. Revered He was established in such a high state
of Consciousness that the need for conversation was insignificant. His
teachings were the instruction of the Supreme Reality through Silence. Hence
since the Supreme Truth is beyond the range of the speech and mind Revered He
was established in the Supreme Reality. Hence His language would not be
intelligible to others apart from the best entitled efficient disciple.
The second Sant
Guru was in such a state of realization that Revered He would accept only
that efficient disciple who by following Him without any condition would
surrender to Him; otherwise Revered He would neither accept nor initiate the
disciple with any other stipulation or condition. Revered He had said few words
with the ministers for their information but did not agree to accompany them to
the court.
The third Sant
Guru did not accompany the ministers to go to the king’s court it is true
but said that if the disciple fully and sincerely without any condition was
prepared to engage and apply himself in the meditation of Ishwara then only Revered He could initiate him; the Sant Guru Himself was entitled to such
efficiency. This Sant Guru would not
initiate anybody else. Revered He also conversed few words with the ministers
for their awareness to this effect.
The fourth Sant
Maharaj also demanded the complete self-surrender. Revered He had said in
such a way the stern rules and disciplines to lead a spiritual and righteous
life that the ministers understanding that was not feasible for the king left
the premise also knowing it was not possible for the strong egotist like the
king to be the disciple of the fourth Sant
Guru.
In the
fourth Sant Guru there was harmony of
both spiritual and material aspects of idea and Consciousness of life. This
special characteristic is observed in the Guru
of Absolute Realization. In spite of being associated with the material
activities of life Revered He could remain always disinterested; the
instructions required to attain that were also known to Him in all respects.
But Revered He considered that the need for much importance to be given
priority for the preparation of the innate nature or the mind from the very
beginning. Knowing the lack of the need for that was absent in the king Revered
He did not initiate him.
The fifth Guru
the all-renunciant Fakir was free
from all matters of entire material world and was established in Absolute Self
Consciousness. This Fakir Guru
established in the Absolute all- even Consciousness or unitary Self
Consciousness was completely free from the dual idea and consciousness like ‘I
and mine’, ‘Thou and thine’, ‘object and subject’, ‘seer and seen’ etc. Since
Revered He was perfectly unified and identified with the One without a second
Consciousness all His ignorance was burnt in the fire of the One without a
second Knowledge. That Fakir Guru
understood that the vain and conceited king could not become all-renunciant and
could not be free also from all attributing adjuncts and the conditions of dual
ideas. The king in his innate nature born of samaskaras was associated with sense-enjoyment, power and riches;
as a result, he was filled with the inner impurities like desire, anger, greed,
delusion, illusion and fear etc. which were hindrances to the realization of Ishwara-Brahman-Atman. In spite of all
that defects Fakir Guru went to the
king and had imparted some advices of some substance to the king for his
practice. Consequently, the king was greatly benefited.
But the sixth Sant Guru was predestined to be the Guru of the king in the matter of initiation. Listening to the
advice from the previous two Sant Gurus
as communicated by the ministers before the king had the company of the Fakir Sant whatever reflection of sattva guna the king had received as a result he had applied during
his association with the fifth Fakir Sant
naturally although its inner significance and the underlying Tattva were not known to him totally.
Hence, he had embraced the six Sant Guru
in the right manner with the inner feelings which was the end-result of the
heard words of previous four Sant Gurus communicated by the ministers and the
advices of the Fakir Sant which had
been transpired in and through His company for a short period of time. As a consequence, the king had no more any
hesitation to complete self-surrender to the sixth Sant Guru without any stipulation.
On initiating the king, the sixth Sant Guru had made arrangements Himself
also for the right education of the king. Afterwards in order to fulfill the
degree of efficiency of the king the Sant
Guru specially advised and instructed the king before Revered He took
leave. On the eve of departure Revered He had said – ‘I am always present
within you. According to my instructions you would fulfill the measure of your
spiritual Sadhana by increasing the
time thereof as well as you would administer the royal duties of the kingdom in
My name. I Myself would remain present in both of your sadhana and would prepare your efficiency for your Supreme
perfection. If you adapt, adjust,
accommodate and embrace My instructions and directives then Atma-Siddhi will be attained in no time.
I will come again to you before that and you will meet Me directly again.’
Attaining the initiation and the instructions
from the compassion-incarnate Guru
the king within short period having entitled to the Adhyatmic Sampad became the king of the inner world also. With
Supreme Bliss the king reigned his kingdom for twenty five years in Saccidananda Consciousness. On the very twenty sixth year of his reign
suddenly one day the initiator Sadguru
arrived. The king dismounting from his throne bowed and paid obeisance to the Guru and made Guru sit on the throne sitting in front at His holy feet. The Guru was pleased and said – ‘now you
have the right time, come with Me’. The
king with great bliss bowing down to the Guru
without any wavering in the mind and unhesitatingly leaving everything the entire kingdom, the family, the riches,
the properties, the name-fame- renown and sovereignty followed the Guru.
Guru travelled with the king and made pilgrimages
to some places and then took the king-disciple to His abode and said – ‘now I
have the time to leave the body. I will give up my physical inert body and will
remain established within you. In My
holy place, verily you will be established as the Guru. Making the inefficient disciple efficient and making him
perfect Self Conscious Realizer and establishing him in Freedom and Immortality
Sant Guru made the king solemnly
installed in Guruhood Sadguru left His mortal coil and
restrained His sportful divine play.
The king was now verily real Maharaja. Revered He became Sadguru Maharaj. Even though the king had communication with
other Sant Gurus directly and
indirectly they were not suitable and efficient Guru for the king. Again, it
was also true that the king was not also destined efficient entitled disciple
for them because the king had not the ability to undertake the higher category
of initiation from them according to their standard.
According to the law of the destiny the
suitable Guru for the king was destined to meet and had the proper relation with the king in the right and opportune
moment in spite of the king being unfit to receive the initiation at that
moment; as a result of that communication and the relation that was created
between the Guru and the disciple the
material king by the grace of Sadguru
was transformed to the king of the Adhyatma
kingdom world i.e. the king was an
ordinary king and now by the grace of the Guru
he became Maharaja . Sadguru entering into the heart and
making it pure, enlightened and free transformed the king into Maharaja i.e. the Guru Himself was established in the Self glory within him revealing
the True nature of the Self on one’s Own. At first the disciple king had
self-surrendered to the Guru by the
mercy/grace of the Sadguru and as a
result of his own good samaskaras. Now the Sadguru
gave away Himself in the heart of the disciple in all respects being satisfied
and pleased by the Sadhana and
behavior of the disciple. Consequently,
the disciple became the Sadguru
Himself.
Sadguru performs His ‘Nityaleela’ in this
manner for all time. On the commencement thereof occurs the manikancan yoga between the most
efficient Guru with the ablest disciple. The significance of this excellent
union is at the end of the life-drama of the disciple the absolute Atmaahuti, self-surrender and
self-giving at the lotus feet of Sadguru.
On the other hand, the Sadguru
accepting that in One’s Own Consciousness, in Absolute Consciousness
appropriates him for one’s Own use. The Sadguru
perfectly surrenders Himself in the heart of the disciple and completely
sacrifice one’s own Self; without any condition Sadguru gives Himself away to the disciple. Both the bestowals are
divine great sacrifice or Yajna so
that the Guru and the disciple are
ever-established in the One without a second ParamTattva, and in this Truth become revealed rightly or in
Absolute Perfection. As a result, the glory of Sadguru remains perpetual ‘All Divine for all time, as It is’.
Now there is a need for underlying scientific
analysis and discussion of the special significant excerpts included in the
story and an elaborate inner significance thereof is needed to be expressed in
the light of Self Conscious Awareness.
Let me tell you the idea and the meaning of the consciousness by
analyzing the implied meaning of the
significance on the deliberations of the story more subtly for your special
attention.
The fifth Sant
Fakir belonged to a sect of all-renunciant Avadhuta. When the ministers petitioned and begged Him to accompany
them, He came to the kingdom and conversed with the king also. He had
understood from the outlook of His all-renunciant realization that it was
impossible for the king to follow His footsteps giving up the luxury of the
kingdom. But the king got very worried
by the way the Fakir had given some
advices to the king based on renunciation in order to remove the impurities of
the mind. On hearing the king left the throne and went inside the palace to
think it over. Understanding the state of the mind of the king the Sant Fakir also left the palace after a
while and went to His abode.
Both the king and the ministers were honest
and were versed in the scriptures. But they had no factual experience or
indirect knowledge as to the attainment of the Self Knowledge. Hence owing to
the meeting and communication for a while with the Sant Fakir and the advice received from His lips influenced both
the king and the ministers; it had become effective. There is a prescript in
the Scriptures - ‘the company of the saint even for a short while is hundred
times beneficial than the enjoyment of the royal pleasures for long period of
time’. The significance of this short aphorism will not be intelligible to the
ordinary people.
Another important aphorism is – ‘lakhs and
lakhs of Guru can be met, but only
one disciple is found’. The significance of this aphorism is also very
complicated and full of importance. Again,
from both simple, easy and complicated point of view it can be said - ‘lakhs
and lakhs of disciple can be met, but only one Guru is found’. This One Guru is the all-perfect Sadguru of Self Knowledge and Brahman-Knowledge. He can dispel the
ignorance and fear of the ignorant disciple if the disciple fully self-surrenders
to Him with all his inner sense; otherwise not. The previous aphorism - ‘lakhs
and lakhs of Guru can be met, but
only one disciple is found’; the significance of this aphorism is that there
are Gurus of various category and
there are various stages of disciples. But the able, efficient and best
recipient disciple is very rare. Such
best, able and efficient entitled disciple can appropriate for his own use the
inner significance of the knowledge imparted by all stages of Guru. Although it may be rare but not
impossible. Such simile in the scriptures is not rare. All kinds of simile are found in the
scriptures but since the best similes are more important their instruction and
discussion of its practice in lives are always effective, but it is not so for
the others.
The sixth Sant
Guru of the story under discussion had agreed to initiate the king in spite
of being familiar with his shortcoming, even though the king from the pragmatic
point of view did not commit the mistakes any more (unknowingly like the
mistakes he committed with previous saint during the interview) as before to
show due respects to the sixth Sant Guru.
This was possible for the short period of Satsang
he had and as a result of the little advice given during that time. The
king after many deliberations on that matter had understood that unless the
proper respect towards the Guru be
shown the Guru would not initiate him
and without the support of the Guru
he also would not be entitled to the right ‘dharma
jnana’, ‘satya jnana’, ‘vivek jnana’ and Self Knowledge. The meeting of the king with the sixth Sant Guru was predestined from before and
that was proved from the mark of the conduct and behavior of the Guru and the disciple.
Such attractive things the king had found in
the Guru that he had not obtained anywhere
in the universe ere now; not even in the pleasures of the royal riches. Such an
influence of the inner attraction was always found perfectly in all Sadgurus. The sixth Sant Guru was of the grade of ‘Parameshti
Guru’ i.e. He was ever-established in the One without a second Knowledge or
in the Knowledge of Oneness within the entire diversities. His Brahman-Atman Realization in the heart
and the Realization of Brahman-Atman
in all beings were spontaneous. This is the mark of Eternal Non-dual
Consciousness. The question of the efficiency or the inefficiency of the king
was irrelevant to Him as He was established in this Consciousness because His
Self and that of the king are identical from the outlook of the Self. He was
established in the One without a second Consciousness. In that perspective the Sadguru after making the king conscious
and enlightened and removing the hindrances of the memory of Self Consciousness
in him established the king in Saccidananda
Itself; that also in and through scientific Sadhana.
Giving directions to complete the Sadhana
of the spiritual discrimination and meditation on the Self Consciousness
starting from three hours up to twenty four hours in a day the Sadguru stayed with the king in the
palace till the hindrances in the understanding of the disciple were completely
removed i.e. the influence, fear and doubts and the rest of the dual
consciousness were completely uprooted. The Sadguru
inspired the king every day through Satsang.
The king had a chance to increase his
efficiency through the good fortune of the company of the Sadguru. Very rare is the constant company of Mahapurusha. The king
availed himself of that company as a result of his virtuous merit of samaskaras of the present life and the
lives preceding and by the mercy/ grace of Ishwara. This was perceived by the king’s yearning for
initiation by a Guru.
Anticipating the need for initiation the king ordered
his ministers to look for the Sadguru.
In spite of the hint being given in the beginning of the story the inner
meaning and its significance was obscured. Finally, that was revealed in due
succession of events. The Guru
initiating the king in the Self Knowledge and instructing the king the Science
and the artistry to realize the Self Knowledge took leave of the disciple so
that the disciple got a chance to be established firmly in self-reliance and
with self-confidence. The purpose was only to test the king. Until and unless these
points were not discussed subtly the underlying mysteries of the story would
never be intelligible to the ordinary readers / audience.
After twenty five years the Sadguru understood that the disciple
having been freed from the influence of all kinds of modifications of duality
was established in the One without a second Consciousness beyond ignorance rightly
and was reigning the kingdom on attaining the state of Rajarshi. Now with the intention of concluding the final chapter of
the initiation scientifically the Sadguru
arrived at the king’s court at the middle of the twenty sixth year. During the
last twenty five years the king becoming aware of the Panchabingshati Tattva in all respects realized the inner
significance thereof by identifying himself fully with it and became Tattvasiddha and also Tattvajna . His sense of individuality
had been ended. He had attained liberation while in a body and Amritattva; He became blessed and had
been able to accomplish the task allotted.
In such a state the Sadguru arrived at the king’s court. The king was seated on the
throne. All the ministers were engaged in their own duties. The courtiers were
engaged in their own idea and consciousness and work. As soon as the Sadguru entered the court all of them at
once rose from their respective seats at that time. The king at first prostrated
himself at the feet and bowed to the Guru
then singing in adoration of the Guru
made Him sit on his throne and afterwards sat at the feet with folded hands
like an efficient attendant disciple. All the ministers, all the employees and
attendants of the palace and other family members from the inner chamber sang
the hymn to the Guru in chorus along
with the king in tune. In this manner the courtiers, friends, companions,
guests, kinsman all of them welcomed and had greeted the Guru from their respective places and thus delighted themselves by
bowing in obeisance to the Guru with
respect and devotion. Guru being very
much pleased pronounced auspicious and benign words of blessings in a high and
deep tone for the welfare of all.
Later the last chapter in the palace: – the Guru without wasting any time told the
king that auspicious moment had come. The auspicious time to receive the last
part of your initiation had arrived; hence I had come to take you along with
me. Right now, you follow me severing all formal relations in front of
everybody thinking all in the knowledge of Self Consciousness from the outlook
of your realization.
It was a matter of wonder of wonders to see the
king with a happy and cheerful face and ever-blissful and delighted mind took
leave from everybody in the palace and left with Guru giving up everything of
his own without any hesitation manifesting the outlook and conduct of equanimous
behavior with all even today as before like he used to reign in the kingdom
with bliss and delight daily and bestowed all with the Atmananda by his behavior of even Consciousness. During his
departure of the king with the Guru
from his kingdom none of the courtiers was embarrassed and perturbed neither
sorrowful and seized by any grief and delusion. The family members at the inner
chamber were also prepared in the same manner; they accepted naturally with
gladness without grief and delusion the departure of the king with the Guru giving up everything. It is not
exaggeration even to say that the incident was novel. What an unprecedented
glory of Samajnana, Atmajnana and Brahmanjnana! This is without any
compare.
The Guru
took the king to His own place of abode. There, finding the proper time in an opportune
moment the Guru had placed the
disciple in His own seat and said – you were the formal king in the relative
existence, now you have become the King of kings, the Emperor of the Self, the
Lord of the creation and the entire universe. You have become the Maharaja of the Adhyatma rajya. One day admitting allegiance towards Me you had
with perfect regard, faith and devotion had self-surrendered to Me in one’s own
Consciousness, in one’s own Knowledge, in all-even Consciousness, in the One
without a second Knowledge. For twenty five long years remaining associated in
that idea and Consciousness consciously with firm faith carrying my memory
continuously experiencing yourself in the idea and Consciousness identifying
with me I am totally delighted and blessed by the way you have proved yourself
in the test of allegiance, devotion, respect and faith and love towards the Guru.
Now verily you yourself are the only efficient
recipient of the remaining part of the Perfection of My Realization. Now the
auspicious moment has come to leave my mortal life. I, the Self is going to
enter into your heart with the perfection of one’s Own Consciousness. Merging
with you I shall remain One in the eternal One Self Itself. So long I was in ‘I
of Thou’; from today you became ‘Thou of Me’ and this great union of two ideas
associated with an act of union of amorous sports ‘Thou I’ and again ‘I Thou’ Which
is the Supreme One without a second Tattva
Para Brahman and Param Atman Itself, One without a second, indivisible
Absolute One without a second all- perfect Self perceivable Self Conscious
Realizer, ‘A-bhedabhed’ Tattva; That
is also absolute self-perfect and spontaneous. Blessed art Thou, Blessed I am;
Blessed I Blessed Thou; Thou art able to achieve the goal, I am able to
accomplish the task. In the life of all-self interests, this Paramartha Tattva without all-self
interests is the corroborated subject matter of all Adhyatma Shashtras, the supreme substratum of all Consciousness,
the most Absolute , the Priyotamottama.
The corporeal body of the Sadguru merged into that of the disciple in at -one- ment. The
disciple became established in the form of Sadguru.
From the customary outlook this was the example of the Absolute Perfection and
the attainment of perfection of the Paramartha
Tattva.
The way the highest teachings in the Adhyatma jagat , the best mark of the Adhyatma vidya and the living example become self-proof and
self-perfect have been expressed verily in its complete identity in the story
under reference.
The enquiring audiences present had been so
much moved and overwhelmed on listening to the referred story from beginning to
the end that nobody could say anything anymore for quite some time. After a
long period, the most enthusiast and interested jijnasu among that group stood up with folded hands and said –
‘here today we, bowing in obeisance with all our inner sense are going to admit
that in spite of being the ordinary human folks with no Sadhan-Bhajan at the present Koli
Yug have come even for a short while under the influence of the idea and
Consciousness of Truth of the Satya Yug.
While listening to your words the influence of our present existence has been
completely obliterated. Still, it is also true that we are fully conscious all
the time. Such was the divine attraction of your verbal deliberations that thoroughly
transforming the entire environment like the magnetic power of attraction had
made even the human folks like us with the strong body-identity remain
overwhelmed for quite a while with the infusing power of idea and consciousness
of Bliss Consciousness in our heart and mind. We were oblivious of everything
the space, the time and the environment. We were not conscious of anything
else.’
From the outlook of experience we had as if
directly envisioned that royal court and the king, and there as the Sadguru of the king you were present
yourself - that we had felt in the heart of our hearts. Was it a part of your
sportful divine play of certain age or out of mercy you had introduced the
story for our benefit? Your novel power of speech and its originality and the
fundamental nature were not to be forgotten; and perhaps it would not be
possible anymore to visualize the scene directly again. The underlying
teachings of the story would remain imprinted in our heart also. Such a
scientific, rational and touching story perfected by Absolute realization if
published one day then those who are ignorant, indiscreet, wretched like us
would certainly have a chance to reach elevated destination in life. This we strongly could vouch for it.
For some time more sitting quietly without any
discussion they waited to see whether I had something more to say. But not
hearing any sound from my lips waiting calmly for some moments they left the
premise paying obeisance and partaking the Prasad. On their way they said today we were blessed;
there was no compare to whatever we had received today. It was
unforgettable. After they had left this
body sat remaining still for some moment. Later coming to the bed of this body
I lay myself down on it.
Submitted
at the lotus feet of Sadguru Sri Sri Babathakur
