Hits: 0



So many religions and sects came into existence with followings of Avatars and Sadgurus who appeared time to time. They did give the teachings for spiritual upliftment of humanity according to exigencies and circumstances of the time. These teachings became tenets of a particular religion after Avatar and Sadguru. Though, outwardly these teachings appear different but when interpreted in real sense these are one and the same.

Essence of all religions:

God alone exits. He is everything and in everyone.

God unconsciously as man is trying to know Himself as God consciously

Avatar and Sadguru gave discourses for masses according to level of understanding and prevailed circumstance, so that these can be easily understood and accepted by masses

Baba elaborated sayings of previous  Avatars

Zarathustra gave the masses Shariat, as in those days they could well understand good thoughts, good words and good deeds. He did not say in clear words: "Act and don't care about the result" – since they would not have been able to accept it. So Zarathustra said the same thing, but in a different way.

Muhammad said: "Keep engrossed in action alone. If you act well, you will go to heaven; if you act evil, you will go to hell."

Krishna said: "Act, but do not care for the results. Dedicate them to Me." – Why? Because the atmosphere then was full of warring spirits.

Jesus also said: "Act, but in the spirit of sacrifice."

All these teachings given by the Avatars were according to the exigencies of the times then prevailing.

There were great Masters, great Prophets, and they realized so many souls. However, what they gave or left to the world was only Shariat – sweet syrup. They only gave internal knowledge (gnosis) to their close disciples who were very, very few. What they said and what was written down to make books was only the knowledge and rules of rituals and ceremonies, appealing to the ordinary minds of the time.

While what I give is the explanation of the Knowledge that is beyond the scope of the ordinary intellect to grasp and understand. Even though these explanations are mere shadows of the Real Knowledge, they are beyond mind to follow. What I explain is a subject beyond the comprehension of the mind and that only to those who are prepared to digest it, not to everybody. For all can neither grasp it nor tolerate it nor even bear to hear it.

For example, I say you all are God. Whereas Islam, and all other religions, claim you are servants of God. I say Muhammad was God incarnate, but the Mohammedans say He was only sent as a Messenger.

The same is the case with Zarathustra and Christ. I want you to know that all your clapping, bhajan singing, tying the Parsi kusti and praying namaz are merely drills. Only take one name of God; give up anger, lust and greed. This is all that is necessary. But the orthodox section of any religion would blow out My brains if they heard Me uttering such words! And I pity them all. Why? Because they are so narrow-minded, so shallow in their vision.

I say to you, do not be cowards like them, fearing hell and the anger of God for accepting these truths which are real Truth. The very foundation of all My explanations is sanskaras, which no religion has explained. I have so clearly and logically put it. Nowhere are sanskaras explained so elaborately or so eloquently.

Following Shariyat can bring one in contact of perfect Master who can impart God realisation

On the subject of Shariyat (external religion) Baba further said:

“There are two states –internal and external—divided by a mental curtain.  To cleanse or purify the internal by one’s individual efforts is a very difficult task indeed.  This inner purification can only be achieved by the help and grace of a spiritual Master.  Unless
such a Master comes to you or is contacted by you, it is best to engage oneself in keeping the external i.e., body clean, and this is what the ceremonial side of all religions teaches and emphasizes.  The purpose and meaning behind this is obvious enough.

By following Shariyat to Perfection, one has a chance of coming into contact with a living Master (Salik).  The observance of external cleanliness as taught by different religions, does brighten up to a certain extent the mirror of the mind, but its complete purification
whereby the individual soul can stand reflected in all its divine effulgence and glory, rests in the hands of a spiritual Master.

Thus to understand or realize God, one of the two ways should be adopted and no half measures would do.  All the religions concern themselves with the purification of the external only by means of reading, praying, worshiping, sitting, standing, bodily baths and
ablutions, tidiness of clothing and selection of food, etc.

With the eyes you enjoy the sight of good, holy and religious objects; with the tongue and lips you utter prayers; with the ears you hear divine recitations, and with the hands you offer supplications and count the beads of a rosary. 

Thus all the great prophets and religious law-givers have very knowingly enjoined upon their followers the necessity of external purification pending the arrival of the stage of inner enlightenment.

The middle course as pursued by Yogis (Rahib) is almost always a failure, as they hopelessly intermingle the internal and the external for the realization of their goal.  By bringing the mind into play in the process of concentration and meditation and by trying to force a
collusion of the upper and lower breaths in the region of the brain, hey are poaching into the internal domain prematurely, while by indulging in asanas (fixed posture), muttering of mantras Zikr), fasting and physical mortification they take the help of the physical paraphernalia and consequently their efforts invariably yield disappointment.

It is best therefore for everyone concerned to follow the observances of one’s own religion until such time one is luckily drawn into the orbit of a spiritual Master’s influence.

When once the internal is purified by the grace of a Salik (a Perfect Master), the external formality of religion is no longer needed except under special circumstances and considerations of duty that one has to perform in the world of his choice.  It is for this
reason that saints are generally seen to be in the dirtiest state externally and the worldly people unaccustomed to such sights, fail to recognize the spirituality of a person in such surroundings.

Whether recognized or not, what do such people care for details of external habits after having realized their goal?

Everyone is aware that a new swimmer has necessarily to have the use of floats to help him learn the art of swimming.  No sooner one becomes perfect in swimming; the floats are automatically discarded and are no longer found necessary.  Who would ever think of expecting the swimmer to use floats perpetually even after mastering the art of

But Perfect Masters have been known throughout the religious history of mankind to go in sometimes for externalism also for the sake of the masses during their life mission on earth.”

(Twenty years with Meher Baba; p 85 – 87 by Dr. Abdul Ghani Munsiff)

 Shariyat is general advice like patent medicine for his disciple