Question:
Maharaj Ji!
Why are there
so many sects
on the
spiritual
path? Why do
some people on
account of
sectarian
differences,
oppose each
other?
Answer:
There is no sect.
Actually,
Sadhana
remains in
different domains,
sometimes it is in
the domains of
reason, sometimes
it is in that of
contemplation and
sometimes it gets
elevated to Yogic
region, admissible
on the path of
God.
Sadhana
moves in different
domains and at
different levels.
On account of
class differences,
different forms
materialise and
dematerialise. The
devotee has to
identify his own
class and stage
and accordingly,
he should make
every possible
effort to move
forward. In the
eyes of a
Mahapurush
there is no
importance of any
particular class,
colour or
community. Only
the deserving one
is acceptable on
the ground of
their quality.
Nature may admit
individual
differences,
disparities and
diversities but
for a great soul
they are false,
illusory and non-
existent. The
Supreme God, who
is commonly called
Brahma is
immanent,
invisible and
unborn. Without
his will no one
can even breathe,
even the leaves
cannot move, each
being is formless.
We may call it
Supreme God or
Khuda. On account
of the difference
of language, He
has been given
different names.
Those who are
irrational and
agnostics only
they create
complications of
conventionalities.
An English-knowing
man, if he is
thirsty, would say
that he needs
Water, a Persian
would use the word
for it Aab,
Hindi-knowing man
would say Pani and
a Sanskrit-
knowing fellow
would call it Jal.
All of them would
get the same
liquid substance.
Now if we recall
the same God in
any language, we
would perceive the
same reality. The
name is only the
gate-pass. The
real experience of
the stage which
leads to the path
of God can be
achieved only by
undertaking
Sadhana
under the direct
guidance of some
enlightened soul.
Only then, the
real knowledge of
Bhajan
can be obtained.
Question:
What Altruism?
For the good
of the
humanity your
message must
reach every
common
man.
Answer:
What I say is
meant for only the
deserving ones,
never for all.
Would anybody
listen to me? I
say what I see
with my own eyes
and you quote what
you have read.
Then how can we
meet? Altruism
never means
generous donations
of edibles and
clothes to anyone.
This is only a
part of it. Since
the soul,
transcends nature,
so it is called
Beyond. So,
whatever is
beneficial to the
soul, is Altruism.
Talking about
Dharma, Goswami Ji
had said,
“Parhit Sarasi
Dharma Nahi
Bhai, Par Peeda
Sam Nahi Adhmai”
(7-40-1). Whatever is
heard and seen in
this animate world
is all under his
nature. Only the
soul is away from
all these.
There is no
religion greater
than to nurture
and ensure
benevolence of
this soul and it
is the greatest
and the most
degradable act to
cause pain to this
soul. Even Bhagwan
Shri Krishna has
told Arjun that,
there is no
greater enemy and
even friend than
our soul. One who
has conquered his
senses and
exercised control
over the mind, the
soul, for him acts
as a friend and
gives blissful
happiness. But,
one, who has not
been able to
control the mind
and senses, the
soul, for such a
person acts like
an enemy and
forces the soul
towards
degradation and
inferior species.
Shri Krishna says,
"Arjuna, strive
to develop your
soul through
your own
efforts. Don't
let it slide
down to mortal
degradation."
In fact, that is
caring for the
others. The soul
is beyond the
scope of natural
forces. It is
under bindings.
There is no
religion as good
as freeing this
soul from the
worldly founds
and set is free.
(Ramacaharit
Manas, 7/40/1)
(No religious is
equal to altruism,
nothing is meaner
than causing pain
to anyone.)
Nothing is greater
than the
well-being of the
soul. This is the
supreme duty. It
is the greatest
sin to keep it
degraded, in other
words to let it
decline in
different births.
The soul is
immortal, eternal
and omnipresent,
we should
re-establish
ourselves in our
real state by
regathering this
stainless soul.
Question:
Maharaj Ji! If
the soul is
immortal and
eternal, then
why bother
about its
well-being?
Answer:
The soul has no
doubt been called
immortal, eternal
and undecaying in
the
‘Geeta’,
but the same
‘Geeta’ also
ordains not to
throw it in lower
or meaner cycle of
births, but to
salvage it and see
that it does not
run down.
The truth that the
soul is undecaying
immortal, and
eternal is
realised by a
Mahapurush
and that is his
own cognition. The
‘Geeta’
does not simply
extol the soul and
its nature; it
practically leads
to its perception.
That is why it is
mentioned that
only the
metaphysicians
(Tattvadarshis)
through their
super sensual
interiors have
perceived it. When
God, who is the
ultimate reality,
is realised, only
then the knowledge
of the soul with
its concomitant
attributes becomes
cognizable. We
talk a lot about
the immortality of
soul, but actually
what is found is
the world drowned
in tears and
sufferings.
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