CHAPTER- 41TO 50
Renunciation means giving up things that you love most.
Renunciation is the overt expression of a latent desire for union with God combined with latent spirit of disgust for the world.
Renunciation is the stepping stone to the spiritual path. As soon as renunciation is born, the pilgrim enters the path. But such renunciation is most difficult. It is not an easy thing. The reason is that the mind, which is the root of all disturbances, must be stopped. When it is annihilated, only then does renunciation happen. But it is not easy for the mind to either stop or be annihilated. It is as difficult as carrying the Himalayas on your head
Renunciation does not mean ascetism or negative attitude to life. It is a positive value of the good, noble and beautiful in man and contributes to what is good and lovely in the environment.
It is praiseworthy to be a genuine sanyasi (spiritual pilgrim) but honest householders are far better than hypocritical sadhus and there are to-day many false sadhus.
Outward renunciation is unnecessary when the Avatar's daaman is held. Obedience to the Avatar is essential.
The only Real remembrance is that which abandons all selfish thoughts and desires even in the midst of worldly duties. As long as you live in the world with love, honesty and selfless service, it is silly to give up world. These three things are internal and the world is outside of you. So why give up external?
The affliction of the mind should go; then complete renunciation comes. To get rid of this mental curse, you should try to have the longing for divinity to such an extent that you forget yourself. To gain renunciation is to lose yourself, and you can only lose yourself when your every thought, word and deed keeps Beloved God present and your lower self absent.
Those who love the Avatar and are under his direct guidance do not have to renounce anything. The lovers of the Avatar have simply to obey the Avatar's instructions and to love Him wholeheartedly.
Wearing yellow robe, begging for bread visiting holy places, do not necessarily prove sanyas or renunciation. The true sanyasi is he who has renounced his lower self and all worldly desires. - Meher Baba
Meher Baba explained
Vairagya and Renunciation (Tyaga)
Renunciation or tyaga invariably followed by vairagya or disgust with the world. In fact there can be no tyaga without vairagya, except in exceptional cases and vairagya being the forerunner and route cause of renunciation. There are four kind of vairagya.
- Shallow vairagya: This is easy as it is shallow. This may be caused by mere of sight of funeral procession or unexpected calamity a reason for disgust in man’s life. This is just a momentary spell of shallow kind of vairagya and its influence will pass away sooner like the cloud covering the sun.
- Temporary Vairagya: This may last for few hours or almost few days. This may arise from sudden death of family member, financial loss in business or gambling. Both of these types of vairagya with or without of any idea about spirituality, are temporary. Both these vairagya may turn into actual
- Serious Vairagya: One may get serious vairagya for repeated business failures and keen disappointment that may lead to a permanent renunciation and one may begin begging and borrowing for one’s requirement from others. But such vairagya-Tyaga, far from any spiritual value is nothing but the manifestation of rank cowardice.
- Pucca Vairagya: Number of social calamities or financial disasters can bring this It can arise only from or can be the outcome of only acute thirst for Truth, a deep longing for reality and pure love for God. Pacca Vairagya and the highest renunciation, so to speak go hand in hand. Renunciation or Tyaga of highest type is possible even without any kind of vairagya at all, especially at the command of a Sadguru as happened in the case of Raja Gopichand. Like Buddha, Gopichand was also a great prince and perhaps surpassed the former in personal enjoyment of his position as husband of sixteen hundred queens whom he had at command of his pleasure. But unlike Buddha Gopichand never had any vairagya at all. All the same, at the command of his Guru to whom Gopichand had the good fortune of surrendering himself, he not only renounced all princely possessions including his sixteen hundred queens but also after that as ordered by his Master, actually went begging from those very queens whom he once commanded and enjoyed.
Vairagya (irrevocable renunciation) however is an attitude of mind involving such a longing for God and such a deep indifference to worldly things that, once roused, it knows no retreat and is proof against all temptations to give it up. The famous example of Gautama Buddha is illustrative of vairagya.
Renunciation is the overt expression of a latent desire for union with God combined with a latent spirit of disgust for the world, and we used an analogy of flower, pollen and fruit. As far as fertilization is concerned the flower and the pollen by themselves are helpless, for the two can only be brought together by some outside agency, such as the wind, the bee or the insect.
Whether or not fertilization takes place in nature may depend upon so many thousands of unknown factors that modern science gives up trying to predict it, and labels it chance. That, however, is beside the point at the moment, and in our analogy we shall think of this fertilization as a gift.
Vairagya let us remember that the longing for union with God is latent in every living being. However, it only pushes its way into consciousness when the soul approaches the beginning of what Meher Baba, in the "Divine Theme," calls "the realization process." The disgust for the world is also something that develops naturally in all of us and which grows more and more powerful as we draw nearer to the beginning of this realization process.
When the flower is in full bloom and the pollen ripe, the wind or the bee gives the gift of fertilization that produces the fruit. In the same way also, when this moment of inner readiness comes, a divine gift descends upon the soul which fertilizes the longing for God and the disgust or indifference for the world, and so brings about the priceless fruit of vairagya. This divine gift may be a touch of inner grace from the indwelling God, or it may be the result of contact with a saint or a Perfect Master. But it is always a gift.
Vairagya, when it first becomes manifest, will almost certainly express itself for a time as an external renunciation. But vairagya, being permanent, will always lead sooner or later to the real renunciation which is internal.
Self-renunciation- is absolutely essential to experience pure love. This renunciation does not mean that one has to leave all worldly connections and affairs and go off to the jungles. On the contrary, it means remaining in the world and discharging one's duties faithfully, yet, at the same time, keeping aloof from all attachments. This is not an unattainable ideal, but a practical goal which can be attained with ease, provided, of course, that the aspirant is sincerely and boldly resolves to reach it.
Just a man when very hungry feels the desire for food intensely; similarly, when an aspirant deeply desires to experience pure love, he feels the longing for it. At the proper time, he gets the necessary directions and help from the Master to attain the goal of selflessness. He is then able to enjoy, finally, the bliss of divine love.
External renunciation means giving up completely all worldly delights and physical attachments to material things. In the early stages, this renunciation is helpful to the extent to which it leads to internal renunciation and preoccupation with God. External renunciation, however, can be and often is real. When this is so it will inevitably lead on to internal renunciation and this is the renunciation that matters. External renunciation has no meaning. It must be internal. If there is no longing to renounce the self, there can be no love for God.
Tens of thousands of so-called sanyasis (renunciators) are to be found in India, of whom far too many have adopted this external renunciation only as a profession that enables them to indulge in an unproductive life of idleness
For the West in particular, external renunciation is inadvisable and impracticable. It should be internal and of the mind from the start. One should live in the world, perform all legitimate duties and yet feel mentally detached from everything. One should be in the world but not of it. The Sufis say, "Dil ba yar, dast bikar" (The heart with God, the hands for work)
Hazrat Nizamuddin Awliya, the Perfect Master of Delhi, was once asked by a visitor how one should live in the world. At that moment it so happened that a few women were passing by with pitchers of water balanced on their heads, and, as they walked, they gossiped and gesticulated. Pointing to them, Nizamuddin said, "Look at those women -that's how you should live in the world."
Asked to explain this cryptic remark, the Master continued, The women returning from the well with pitchers balanced on their heads seem to be thinking of nothing else but exchanging tit-bits of gossip with each other and yet they are all the time concentrate on something far more important, on balancing the pitchers on their heads. Thus, whatever your body, your senses or the purely surface part of your mind may be occupied with, see that the root of your mind is constantly focussed on God.
Internal renunciation is necessary, but not external renunciation. It is not the outward escape from the world that leads you to God. You have to live in the world, do all your duties, and yet feel as detached as if you were living in seclusion in the midst of intense activity. You cannot renounce this body and mind by retiring into the jungles.
Internal renunciation means a check upon and control of desires leading to the purification of mind so that it may not fall prey to the forces of lust, greed and anger. This does not mean that a man should at once cease to have any thoughts of lust and greed or that he should never feel angry. This is impossible; and was it possible, and then there would be no question left for any renunciation. In fact none but the following three types of persons can be said to be completely free from lust, greed and anger.
- The man who is completely emotionless through some physical deformity.
- The man who is substantially advanced on the path and is also of a loving disposition by nature.
- The God-realised.
A fine example of how to control anger was the way Ali, disciple of Prophet Mohammad followed the instruction of His Master, “Kill anger.” Once it so happened that Ali heard a man abusing his Master and felt himself so very moved that he was about to kill him on the spot, but the man just then spit at him. Whereupon Ali’s indignation turned into personal anger. And what did he do? Remembering Prophet’s words, Ali “killed’ the fit of anger and let go the man unharmed.
For internal renunciation the best remedy is the company (Satsang) of a sage. Those who remain in the world and practice complete renunciation do well too. But the case of those who renounce and keep company with a sage is quite different. This Satsang or company of a holy one, is of three kinds:
One who gives, takes not, and stays.
One who gives not, takes not, but stays.
One who gives not, takes, but stays.
The first two, who takes not, are better; the last, who takes, is ordinary. But all three derive great benefits, for they stay in the Satsang after they have renounced all. The giving and not giving all depend on their past sanskaras. All the three are far superior to so called sanyasis of the world; not only for the first two, but even the last one, who ‘takes’ but ‘stays’ in sat-sang. But the ordinary sanyasis, who have renounced everything, are better than those still in the world in the entanglement of Maya.
Staying aloof from the world because of disappointments, committing suicide or going mad are quite different, naturally from the true renunciation. Yet renunciation is ‘death.’ If one gets a guru, well and good, otherwise untold difficulties occur.
Outward renunciation is not necessary
In the spiritual path, outward renunciation is not necessary. Be in the world and do your duty for those near and dear to you. But there should be no attachment. To lessen it, My name should always be taken now and then. If this is not possible, at least take it before going to bed and getting up in the morning. Bewail of not calamity, but try to put up with it calmly, surrendering to My wish.
There is no use renouncing the world, your wife, your children and property. Renunciation of the mind is what is required. Don't starve your stomach, starve your mind! You take your mind with you in (external) renunciation, and constantly have thoughts of your family, wealth, and so forth.
Renunciation is not necessary for Baba lovers-an episode
Keki Nalavala's son, Naosherwan, 19, was studying in college in Dehra Dun, but since seeing Baba in Poona in May 1965, Naosherwan had been acting peculiar. He suddenly announced to his parents his decision to renounce everything and go directly to Meherazad, where he hoped to live with Baba as one of the mandali. If Baba refused, he said he would go to a cave in some remote place and meditate on Baba. His final exams for bachelor's degree were approaching, but he decided not to appear for them. When his mother heard this, she secretly sent telegrams to Baba about his decision. Baba hurled her telegrams and commented, "Outward renunciation is unnecessary when the Avatar's daaman is held. Obedience to the Avatar is essential."
Baba sent following telegram and letter to Naosherwan. Renunciation not necessary. Appear for your examination. No darshan until 1967 end. Rest assured one day My grace will be on you to know Me as I am. My love blessing to you and all at home.
In addition, Baba dictated this following letter to the boy. For spiritual aspirants renunciation is of no help, but those who love the Avatar and are under his direct guidance do not have to renounce anything. The lovers of the Avatar have simply to obey the Avatar's instructions and to love Him wholeheartedly.
Pay attention to your studies, sit for the examination, pass it and continue to edit the Glow magazine. All these are now your responsibility. No less important than the aspirant who has no Avatar to guide him. Love Baba more and more while doing your worldly duties.
Take good care of your health, be happy and cheerful, as Baba is with you and you are very dear to Him.
Real meaning of renunciation-an episode
Hakumat Rai Kapil a Baba lover from Delhi, having read Baba’s literature, left his family and decided to go Haridwar to find a guru and do austerities for attaining the goal of Realisation. Before going to Haridwar, He went to meet Meher Baba. Baba discouraged him in following words on renunciation and made him to go back to family.
In your efforts to be one with God, by trying to understand yoga you will be lowering your objective. How to inhale, how to meditate, what posture to assume these are all exercises. Only heroes can realize God, the path leading to Him is quite different. God wishes that we attain Him most naturally in our day-to-day life. It does not need meditation. Numerous yogis and swamis in the world are still unaware of God. They follow the path of meditation, yoga, pranayama and guide others in how to do other spiritual practices. Instead of emancipating, these bind the seekers more. You want freedom, but all these things create more bondage. If you truly and sincerely wish to realize God, you should be ready to sacrifice your life for Him.
Baba emphasized hundred percent honesty counts. The slightest hypocrisy is fatal. Honesty should be of such a degree as to make even God feel we are as honest as He is in His infinite state. In this Path, the least hypocrisy is dreadful. If you desire to lead a yogic disciplined life, go in for drills at some ashram. Go to saints and seek their guidance. But if you want to attain divinity, be ready to die for it and follow My orders hundred percent.
Baba stated, "All past Sadgurus never advised seekers to assume a certain posture and sit in meditation. They taught them to love God and obey the Perfect Master, but this is extremely difficult. Compared to it, a yogic life of discipline is easy. Meditation is good, as it silences the mind. Saints are, after all, advanced souls trying to guide others. The lives of genuine saints are for others. They lead others toward purity, towards God; but to attain God, one must die for Him. Now of these two, choose one: either a disciplined life, or God-realization. For the latter you will have to follow Me hundred percent. If you do that, I will bow to you!"
Working of an Avatar or Sadguru toward renunciation.
The Avatar and Sadgurus are like fire. Those outside the circle should be wary of them. They should not be misled by their talks and outward behaviour. Sai Baba was a Sadguru, but occasionally His behaviour was strange. Once, on seeing a naked child, He inquired, "Is it a boy or a girl?" He also used to ask for money from those who came to Him. Seeing such behaviour on the part of Sadgurus, people doubt them, misunderstand them, and take them for ordinary beings. This is the downfall of those who so misunderstand.
If I give a loose rein to someone and permit him to do whatever he likes, however improper or impractical it may appear from a worldly viewpoint, I do it with an object in view, with a farsightedness that is beyond the grasp of the mind. It may be that I wish that the person concerned should do it only as a pastime, or to avoid a particular situation. So, by leaving the rein loose to divert his mind to other things, I am just giving him a plaything, because I know that in the end, he will get tired of it and throw it away.
If the Avatar or a Sadguru wishes His disciples to renounce something, He resorts to one of two methods. One way is that He snatches the thing away from him or has it stolen. Another is that He gives it such an importance that the person himself becomes fed up and gives it up.
The generally accepted idea of renunciation or detachment is an illusory way of getting away from Maya, because you miss the main point by running away. The inner reaction to such renunciation is that the mind soon goes out of control, leaving the person concerned in a morass, which only creates more complications. To overcome these new complications is still more difficult. The real remedy lies in remaining in Maya, but not being of it.
Money has absolutely no connection with love and love is the only thing of real value.
Money comes to Me in waves and as waves it rolled away. Money comes and money goes but I will always remain the fakir I am.
Beauty, money, position, world, and universe are as valuable as zero in comparison with God who alone is worth seeing and becoming.
If money is collected for Baba’s work and spent without being accounted, then all the work in the name of Divine cause must be stopped.
No one could ever win Godhood from Me in exchange for all the money in the world, but he who loves Me intensely can become God without possessing a single cent. -Meher Baba
Meher Baba said
Spending money by Himself
In 1923, when I set first foot in Arangaon (present Meherabad) I had nothing with Me. some of My lovers gave money which was spent for Prem Ashram, school, Dharamshala and dispensaries etc. I might have spent crores of rupees till now but have nothing of My own.
Money comes and goes but I will always remain the Fakir I am.
In 1924, Meherabad was like a small model town. In it lived about 500 souls working in school, hospital, dispensaries etc. At that time nearly 1000 rupees were spent daily for maintenance of various services.
Australian Lovers sent 6000 dollars in 1958 for trip to USA and Australia.
Spending money by others
It entirely depends upon the way in which we use money, whether it is good or bad. Money earned and utilized as means of livelihood for oneself and those who depend on one is good. Given as charity for the benefit of humanity, it is better. But to give anonymously and yet carefully for intelligent service and spiritual upliftment of humanity, without dictating as to how it shall be administered or spent is the best use of money. But very, very few selfless souls can do it.
When money, gained by fair means or foul, is spent in order to gratify one’s desire for pleasure and enjoyment, it makes the spender pleasure-loving and selfish. And if the same person suddenly looses that money, he naturally feels miserable and curses life and his fate. Worst still is it when he wastes money earned or inherited, in speculation and gambling, or wine and women.
Whether it is good or bad for us to possess money depends entirely on the use we make it. Fire can serve and warm man; fire can burn and destroy man.
Money has no value in defiance to obedience-an episode
In April 1930, Baba called all the mandali and had a serious discussion about the financial state of affairs. "We are short of funds and meeting expenses will be difficult from now on. What should we do?"
Rao Saheb spontaneously offered to go to Bombay to raise the money. "Splendid! It is a very good idea," gestured Baba. "But will you be able to return by tomorrow?" Rao Saheb assured Baba that he would definitely return in time.
Rao Saheb promptly left for Bombay, but was unable to return to Meherabad the following day. Baba was impatiently waiting for him and inquired frequently about him.
On the third day Rao Saheb returned, but Baba was not at all pleased to see him. Scowling, Baba asked, "Why did you fail to show up yesterday? Why did you disobey Me?" Rao Saheb could not say anything, but silently placed a huge bundle of currency notes at Baba's feet, thinking that this would satisfy Baba.
But, on the contrary, Baba sent for Chhagan and demanded, "Pick up that money and burn it!" Chhagan took it almost five thousand rupees – and did as he was instructed. Rao Saheb was aghast.
Baba explained, "You thought that I would be pleased at seeing the money. What value does money have for Me? Even if you place the treasure of the whole world before Me, it is nothing but shit to Me! You broke My order! I would have been pleased had you not brought the money and returned the day I wished. How can you know what pain you have caused Me by breaking My order? I don't want lucre, I want love!"
Rao Saheb sought Baba's forgiveness. Baba consoled him and then advised, "Always follow My orders. If you grant Me this gift of obedience, no other gift, however valuable, will compare to it."
Five thousand rupees was a considerable amount of money in 1930. Its equivalent spending-power during the 1980’s would be approximately fifty thousand rupees. One can well understand Rao Saheb’s shock when he saw the money being burnt. It would have the spending power of five hundred dollars in U.S. currency.
Count money every time-an episode
Perviz Talati came to Poona for Baba’s darshan. Baba instructed her, that the Bombay group will be on My chest from tomorrow. If anyone has a cold, I too catch it. So when they come, give each of them one tablet of Anacin. Do you have enough money to buy it?”
Perviz replied, “Yes, Baba, I do.”
The next day she gave one tablet to each. She had given the pharmacist a hundred-rupee note, but she did not count the balance when he returned her change. When she came to Baba, He asked, “Have you distributed the tablets to all?”
“Yes,” Perviz replied.
“How much did they cost?” Perviz was not sure. Baba asked again, “How much did you give the pharmacist?”
“A hundred- rupee note.”
“How much did he give you back?”
“I didn’t count it.”
Baba warned her, “Remember, always count your change. Never trust anyone, not even your parents, and no one! If your mother gives you any money, count it. Even if I give you some amount, count it. Don’t trust even Me regarding money.”
From that day on she acted according to Baba’s advice. Once a shopkeeper returned to her more than the correct amount, she counted the change and then counted it again. The man said, “Lady, it can’t be possibly less. Why are you counting it over and over again?”
Perviz replied, “It is not less, it is more!”
“Impossible! I have been in business for twenty five years and it never happened to me before.” So Perviz gave back the change, and on counting it he found that he had made a mistake and was very impressed by her honesty.
Another time she discovered ten rupees extra in her daily wages. She approached the cashier, who asked whether he had given her less than her due. Perviz replied that the envelope contained ten rupees more, which she had come to return. “You are the only person I know who would ever return money this way, The man gratefully said, “No one else would have bothered.”
Money Matters –two episodes
During 1958 sahawas, at Meherabad, two matters regarding money were disposed of by Meher Baba:
Regarding love offerings keep you decisions of parting with the money and do not increase or decrease the amount. Utilise the money for purchasing books, photos etc. and distribute to others at your respective centres. Those who cannot afford even small sums should not worry as I want only their offer of love.
Meher Baba wanted a special train to start from Meherabad near the railway station so that lovers need not go to Ahmednagar with their luggage. Vishnu was in a perturbed state as there was a deficit of Rs. 2300 or so due to shortage of passengers. Meher Baba told Vishnu, ‘’You are with Me since childhood. The deficit is nothing and I want the special train to start from Meherabad. Even if it is 300 crores it is nothing at all as compared to your love for Me. I will bear the deficit and don’t worry.”
Accept any of your mistakes and shortcomings and pray Baba to pardon you. Resolve not to repeat such mistakes again.
Do not try to find excuses or extenuating circumstances for your misdeeds. Unless you repent for your wickedness you cannot improve. To attempt to justify your misdeeds is to smoother your conscience and to make virtue out of vices.
Everyone however deprived, can improve and becomes a paragon of virtue.
If you endure your lot with patience and contentment, accepting it as it His Will, you are loving Good.
No one is so bad as not to improve and become good. – Meher Baba
Acceptance of your own fault
It is said “To err is human.” One is not perfect till he attains Godhood hence anyone is likely to make mistakes intentionally or unintentionally. One should always be bold and ready to accept one’s mistake. This act is not a sign of a weak but a brave. This is also the repentance which helps one to lower the burden of sanskaras and reduce one’s ego.
Finding an excuse for one’s fault or lapse as Baba’s will is correct in real sense because Baba’s will is the destiny which superimposes over everything, one’s every thought, word and action, but one must admit one’s fault and try to follow His wish which is nothing but His directives as given in His repentance prayer.
Meher Baba dictated the following prayer of repentance in 1952 which should be read by all Baba lovers and spiritual seekers.
We repent, O God most merciful, for all our sins; for every thought that was false or unjust or unclean; for every word spoken that ought not to have spoken; for every deed done that ought not to have been done.
We repent for every deed and word and thought inspired by selfishness, and for every deed and word and thought inspired by hatred.
We repent especially for every lustful thought and every lustful action; for every lie; for all hypocrisy; for every promise given but not fulfilled; and for all slander and backbiting.
Most especially also we repent for every action that brought ruin to others; for every word and deed that has given others pain; and for every wish that pain should befall others.
In your unbounded mercy, we ask you to forgive us, O God, for all these sins committed by us, and to forgive us for our constant failures to think and speak and act according to Your will.
A Prayer for Baba lovers-This prayer was dictated by Meher Baba in 1959
Beloved God, help us all to love you more and more, and more and more, and still yet more, till we become worthy of union with You; and help us all to hold fast Baba’s daaman till the very end.
Revenge follows hatred and forgiveness follows Love. When you hate a person, forgiving becomes difficult due to ego. When any insult is not forgotten, this leads to an attitude of revenge and revenge is a form of ‘suicide’. –Meher Baba
Revenge results in repentance-a story.
Tibetan Sadguru Milareppa who lived nine hundred years ego. He was the son of a rich man, but when Milareppa was young (seven years old) his father died; but and as often happens, his uncle raped his mother and stole the family fortune. The mother, in her hatred, asked her son to learn black arts to take revenge. He succeeded in mastering the destructive forces of nature and destroyed his uncle and his family and many others with a fierce storm. After the violent deed was done, he sat and wondered why he has done such a murderous thing. As he was an advanced soul, naturally he felt badly over having done such a foul thing for worldly purposes.
To repent, he took his black magic books and went in search of a Master (he met the Guru Rongton, who sent him to Marpa). After great difficulties, he met His Master, Marpa. Milareppa was aged 38. He had nothing but his books to offer in exchange for wanting God. Marpa took him as His servant for six years but without food, and after strenuous days of work, he had to go the village and beg. Milareppa was given near impossibly difficult task, such as building a small hut of stones with his bare hands. When completed the Master Marpa would have the whole structure torn down on one or other pretext. In this way, he would be harassed continuously, but Milareppa stayed on in the service of His master, obeying His every word and so became the dust at Marpa’s feet. After several years of such miseries, one day the Sadguru, pleased with His disciple’s love and obedience, gave him God-realisation in a moment and afterward Milareppa became a Perfect-Master Himself.
One who has attached oneself to Me has not to go anywhere
Just stick to Me. It does not matter what you are.
When mankind has My living presence, it is childish to go to shrines and to visit saints. – Meher Baba
Meher Baba said
Express your love and reverence for Master.
While joking with Me outwardly, have reverence for Me in your heart. If you have no inner reverence, it is better you remain miles away from Me. I am like fire! Fire dispels the cold and cooks your food. But if you try to play with it, it will burn you to ashes.
If inwardly you feel that I am the Avatar and the Highest of the High, then your outward behaviour will not affect that understanding. But if you have no inner understanding of the sort, then it is no use your expressing your love and reverence for Me outwardly
I am God the Beloved in human form. I draw you closer to you by giving frequent occasion of My companionship. But familiarity often makes you to forget that I am God.
When you have Me, you have everything. Just hold fast to Me. As long as you hold fast to My daaman you are priceless. But if you let go, you have no worth at all. I am God. I am truth.
When the God has descended on the Earth and you have the good fortune to have His contact with Him, why run after His children-Saints, Sadhus and Masts.
By holding fast to the Feet of one Master your aim will be achieved. By leaving one Master for another, you will be left in the lurch.
As long as You hold fast My Daaman, You are priceless. But if you let go, you have no worth at all.
Shun those masters who are like multicolored electric signs which flash on and off, brightening the dark sky of your world for a moment, and leaving you in darkness again.
It is better to stick to Me alone and you will be benefited by your unflinching loyalty. I being One without second, have no rivalry to match Me. If at all I am jealous, I have to be jealous of Myself
I often warn My lovers not to visit any saints. Why do I do so? Because in that case there is a likelihood of your breaking the instructions that I give you. For your personal, spiritual upliftment, such incidents are most undesirable, and for Me, as I take you to be Mine, it becomes an added suffering. If you have faith in Me as the Ancient One, it is unnecessary for you to visit any saint or sadhu, or promise any such persons to obey his advice.
For instance, suppose I have ordered you to observe fast and during that period you visit a saint who offers you prasad and asks you to eat it. This will put you in a dilemma. If you eat this prasad you break My order; if you don't eat it, you insult the saint. Such incidents have already happened, and so to save you from such a predicament, I have to warn you again and again to stay away from saints.
I have no objection to your paying homage to such really great ones; but do not purposely go to them. I am everywhere, in everything and everybody. So where is the harm in going to such big souls? You should respect those superior to you, and you can see mahatmas if you wish. But don't go to them with the thought that it is necessary for you to go to them.
Dr. Deshmukh is My very learned lover. Seeing Me going to masts and bowing down to them, he began doing the same. It went to such an extent that he would shoulder a mast, take him to his house and serve him. This gave rise to discord between him and his wife. She began wondering what I had told him that caused him to be acting in this way! When I came to know of it, I called both to Me and told Deshmukh that just as one visit a movie house for recreation, or to pass the time, or one goes to see a play, in the same way he could go to masts and saints. Even if you go to any saints or mahatmas or masts with spiritual intent, it will not affect Me; but if you want God-Realization, then you must hold fast to My daaman! There is no other way.
One man posed this question: "I am a frequent visitor to Motiwala Baba, and if he asks me to stay with him when you call me to Meherabad, what should I do?"
If you stay with him, you will create complications. This is the reason why I do not allow My mandali to go to anyone in My absence. Occasionally, a mast may ask the mandali to do something to which he cannot agree. For example, I have asked the mandali members to observe a fast, and if one of them goes to a saint and the saint in a mood of pure fancy tells him to eat food with him – then what should he do? By having a meal with him, My order is broken; and by not accepting his offer, the saint is insulted. In such a circumstance, you should respect the saint's wish without breaking My order. So, if Motiwala Baba sends for you at midnight – when you are taking My name – tell him that according to your Master's wish, you have to go elsewhere. You should all remember this, that I am the Lord of the universe!
By Baba's prompting, Eruch narrated an incident about a wali (Muslim saint) in Nasik. Baba had asked the mandali in Nasik to fast for a day. The wali approached one of them with prasad and insisted on his eating it, which he did. This upset Baba, and He instructed the mandali that whenever the wali offered them prasad, they should accept it but not eat it.
Baba concluded, "So, if you are under My orders, you should be very, very careful in approaching others, however great they may be spiritually."
Caution for His lovers to be careful of walis (saints)
Baba explained: "Walis who borrow power from Vidnyan-bhumi (seventh plane), do not hesitate to use it, sometimes wiping off the best sanskaras of those who play mischief with them. Walis are independent. They are not bound to do either good or evil. Thus their contact may give one a great spiritual push, or it may retard one's spiritual progress. The Sadguru is like an ocean. He does not give anything, but when He gives, He gives the ocean and you become realized.
Baba quoted the instance of Sadguru Ramakrishna of Calcutta and Swami Vivekananda. Eruch narrated some incidents from Vivekananda's life which showed how he tested His Guru in many ways. Baba concluded, "Had Vivekananda come in contact with a wali instead of a Sadguru like Ramakrishna, he would have been doomed for life.
In Meherabad, Baba met privately with Minoo Pohowala. As Minoo was in the habit of going to one saint after another, Baba pointedly explained to him.
When you sink a well, you first select a spot before beginning the drilling. But if you stop drilling halfway and start anew at a different spot, you will never find water and all your labours will be wasted. But if you keep drilling at one spot, you will surely find water one day. A spirit of fortitude is required. If you are easily disappointed and keep trying at different places, you will never succeed.
One day, Baba also had a private meeting with Savak Kotwal. Although just twenty five years old, Kotwal was a genuine seeker and had previously contacted Upasni Maharaj, Narayan Maharaj and Hazrat Babajan, he came to see Meher Baba because someone in Poona had told him that the Irani Guru at Arangaon was the chief disciple of Babajan. Kotwal opened his heart to Baba and revealed, "I desire God-Realization in this birth."
Baba replied, "Either long for God or for the world – you cannot have both! It has never happened before and it will never happen in the future."
Kotwal wanted God, but at the same time he was married and wished to stay with his family. Baba encouraged him, "I know how much you want to tread the spiritual path and I will see that you enter it. You will make rapid progress toward that goal and you will eventually be completely swayed toward it." Baba instructed Kotwal to visit Him every weekend. This satisfied Kotwal and from that time on, the longing to be one of Baba's resident mandali was aroused in him.
Savak Kotwal had had the darshan of Upasni Maharaj on many occasions. Once in Bombay, when Kotwal's turn came to bow down, Maharaj gave him a hard slap and scolded him, "You are ruining My whole work and your own as well." Deeply distressed, Kotwal resolved never to go back to Him. When he was departing, however, one of Maharaj's disciples came running with this message from Him,
Don't worry. I only slapped you because I have work of a special character to fulfil."
Even after meeting Meher Baba, Kotwal continued to visit gurus, sadhus and other holy men – one in particular was named Jiyagi Baba. When Kotwal next visited, Meher Baba informed him, "Jiyagi Baba” has not even reached the atmosphere of the spiritual world.
Never criticise saints since you cannot distinguish between real and false
You should neither criticise nor indulge in backbiting. If you speak ill of a real saint, it will be harmful to you. You will create dreadful (sanskaric) blunders. You should avoid vilifying even the so-called 'mahatmas' who call themselves saints, because it is not possible for you to be certain whether they are real or not.
The presumptuous saints outwardly act like real saints. You will not be able to differentiate between them, just in the same way as you would not be able to differentiate between the masts and mad persons. Yet what a world of difference lies in their inner states!
I would like you to know that to become a saint is not child's play. The very word saint, when commonly used or made applicable to anyone, creates a lot of misunderstanding. I will tell you something that will clarify the misunderstandings regarding saints.
There are two types of saints: real saints, and imitation saints. Just as an ordinary person cannot distinguish between a real and an imitation pearl, you cannot distinguish between a real saint and an imitation saint. I alone, like a jeweller, can make out the difference.
Particularly in India, we find a lot of imitation saints, and this is due to the superficial study of Vedanta. By studying Vedanta, one can say 'I am God.' Sadgurus also say 'I am God.' Imitation saints say the same thing, but with the help of Vedanta. Real saints need no such help; they say what they experience.
There are also some who, after reading Vedanta, realise that they have no such experience, but they still say "I am God.' This is hypocrisy. Also there are some imitation saints who, after reading Vedanta, have a genuine feeling and say 'I am God,' though in reality they do not have any conscious experience.
If anyone confers greatness on you and begins to worship you, you know yourself that you do not deserve it. At the outset you are tempted to accept this greatness, which makes you feel happy. But your conscience will be constantly pricking you, and you will be always in a state of anxiety about future developments. You will be frequently in a fix whether to accept or reject the greatness which is thrust on you.
Once you accept this conferred greatness, it becomes very difficult for you to get out of the situation. After a time, even the pricks of conscience cease troubling you, for you get used to them. Then it becomes an addiction, and you cannot do without it. You then pose as a real saint. This posing will cause you to take innumerable additional births. So why pose as a saint without inner experience?
When anyone approaches an imitation saint and is attracted by the outward atmosphere which he creates around him, and if, owing to his faith in the imitation saint, he gets experiences, he is likely to attribute them to that imitation saint. This creates confusion.
In Uttar Pradesh and the Punjab, there are saints of both types, real and imitation. There, men put up a big show of spirituality by performing homa-havan, bhajan-kirtan, yadna-yagna, arti-puja, etc. From external appearances one cannot make out who is a real saint and who is an imitation one. Anyone is easily impressed by the so-called outward spiritual atmosphere.
I do not mean that there are no real saints in India. (Baba mentioned a few well-known saints) There are also some real saints unknown to the masses. Compared to the known saints, these hidden saints are far more advanced. In this respect, however, I want to tell you with authority that both the hidden and the known saints have not realised the Self.
Do not be misled by the use of certain words and phrases. If anyone addresses you as ‘dear Self,' do not be under the impression that he has achieved the goal of Realisation.
RITUALS AND CEREMONIES
Religious ceremonies, instead of freeing one from Maya, keep one firmly bound to Maya. I have come to make people to do away with ceremonies. God can be attained only through Love.
Rituals and ceremonies cannot carry one very far towards the path, and if they are unintelligent followed they bind as much as any other unintelligent action.
Rituals and ceremonies often bind the soul to ignorance and illusory separateness and become obstacle to real illumination.
Baba did not like rites, rituals and ceremonies and He kept reminding us to beware of getting into that rut.
Compared with the essentials of the path, the three most unimportant things to do are to garland Me, to bow down to Me, and sing empty words of praise or perform Arti. They are not necessarily the sign of Love for God.
Dogmas, beliefs, rituals and ceremonies can never be the essence of the true spirituality when spiritual life becomes a matter of these; it becomes a cage for the soul.
Give up all form of parrotry.
If an aspirant sticks to religious doctrines and dogmas, he will never achieve his ultimate aim, realization of the Truth.
Instead of performing ceremonies and rituals mechanically as age old customs, people were to serve their fellow beings with selfless love, taking God to be residing in one and all, and that by so serving others they are serving God, My work will have been fulfilled.
No amount of rites, rituals, ceremonies, worship, meditation, penance and remembrance can produce love in themselves.
Prayers and forms of worships are only the means for God realization, while you are so mush lost in the formalities of the rituals and its details, instead of God you are worshiping them.
So long as people will continue attending to empty shows of customs and ceremonials, they will fail to grasp the essence or substance of religion. Though creeds and theologies are many, religion is strictly speaking only one, and this one religion includes in its essence sublime character, mental purity, love for God and longing to realise the Truth. In order that this religion may be applicable to all, caste-tyranny and priest-craft must be eradicated from root and branch.
The devotional rituals followed in religion do not lead the seeker to the true inner journey, for in greater part they are mechanical observances barren of the redeeming experience of divine love.
The diverse rituals and ceremonies of different religions and cults are intended to release Divine Love but they mostly bind the soul to the repetitive mechanism of expressive forms and become an obstacle for real illumination.
Tear the curtain of set ceremonies and rituals and you will find that I am the worshipped, the worship and the worshipper. Prayers and worship are meant only for God and when you are lost in formalities, and then you are leaving aside God and worship only the rituals.
To clothe simple worship with garment of ceremonies and rituals is to expose Me to the cold waves of ignorance.
You have not to give up your religion, but to give up clinging to the husk of mere ritual and ceremony. To get to fundamental core of Truth underlying all religions, reach beyond religion.
Meher Baba explained
What is Karm-kand
Any religious act done without putting heart in it is Karm-kand. To garland Me is a karma-kand, and not to garland is also a karma-kand. It means that anything done with love and heart in not a karma-kand. But when the same is done in a form of ritual or in mechanical manner it becomes karma-kand. While doing Arti if your mind is not there and always thinks something, then it remains nothing except karma-kand.
Many times, Meher Baba has said, “When My lovers do My prayer and Arti considering My idol or photograph I am not present there. But when they do it with sincere feeling in their heart, I am definitely present in that idol or photograph.
An episode related to Karm-kand.
Once in Guruprasad, Baba was giving darshan to His lovers, suddenly it started raining. Baba lovers standing outside did not want go inside hall where Baba was sitting because they were wearing shoes. When it caught attention of Meher Baba, He ordered, “You all come inside with shoes.” But lovers were hesitating in doing so. Then Baba told, “If you garland Me with a string made of shoes, even then I will feel happy. You should not least hesitate in doing so.” From these words of Baba it becomes clear that outer respect or praise carry no importance. Where any work done with love becomes of the most spiritual importance. We see that any act of respect or praise is not a karma-kand but depends on love. Only love is a thing which can differentiate between karma-kand and real worship. Whatever you do with love is not karma-kand
Yagna or havan is not necessary- Meher Baba replied to one of His disciple
On hearing from letter of Keshav Nigam (disciple), to invite a yogi to perform yagna on opening of Meherpuri Centre, Baba gave a poignant reply through Eruch in 1959, which is read as under:
I know all about him (the yogi). He is dear to Me. He loves Me and has a corner in My heart. But what has havan yagna or other yagnas are to do with spirituality? How can such yagnas help to establish Meher Baba’s Avatarhood? If such yagnas had any potential to establish Avatarhood, there would have been a crop of Avatars, fully established and enthroned – certified as Avatars by the seal of yagnas!
The Ancient One has repeated His advent this time to put His seal on all yagnas, rites, rituals and ceremonies, thereby ending them. His very advent among mankind is the sacrifice of all sacrifices; His very being in human form surpasses all the existing rites, rituals and ceremonies; His very presence on earth is the Seal, sealing everything that is of the external and at the same time unlocking the gate leading to the very core of one’s being.
My dear ones in the district need no tutoring for them to feel established in their love for Me and faith in Me. Such a yagna would be tantamount to tampering with the innocent hearts of My lovers. Yagnas, rites, rituals, ceremonies and even various yogic practices are all obsolete weapons in propagating My message of love. Except love, all things and means become obsolete when the Avatar of the Age lives as God-Man amidst His own creation.
Instead of performing sacrificial rites in the form of yagnas – thereby depriving some very hungry creatures of their right to eat and drink things which are burned unnecessarily in the sacrificial fire – your friend Yogiraj should have seriously thought of sacrificing himself in the far superior and sacred fire of love!
Directives for running centres in Meherpuri (Distt. Hamirpur ) and other centres
There should be strict rules framed and displayed to maintain discipline, cleanliness, and hygienic conditions in and around Meherastana. Meherastana should have a watchman to look after the property, but no regular and paid pujari. Every lover of Baba is in himself is a true pujari.
No rituals after ten days of death
A person dies, when his sanskaras are exhausted and spent in full. After a person dies his sanskaras snap the mind’s connection with the gross body, and at that time he receives such a shock that he forgets every incident of his past life. But even though the gross body drops, the mind and the subtle body remain full of sanskaras.
For the next forty to seventy hours after death, the attention of the sanskaras is centered mostly on the place where the body is kept. But after that, there is no connection whatsoever between the dead person and that place. Within the next eight or ten days, the spirit of the dead person experiences the subtle state of either heaven or hell according to his sanskaras.
After a person dies, many people perform rites and ceremonies for a long time, but all these are useless. No ritual is necessary after ten days; however, the best rites would be to feed either dogs or crows near the body because they have subtle sight and can see the spirit of the dead person. Crows and dogs are not subtle-conscious, but they have subtle faculties of perception and draw toward themselves the sanskaras of dead people.
Rites and Rituals after death
Some people are particularly afraid of the exact moment of death because they anticipate unbearable pain at that instant. In reality, all physical suffering experienced during illness or just before death terminates at the moment of death. The process of actual dropping of the body is quite painless, contrary to this superstition that a person experiences indiscernible agonies in death.
However, severing of the individual emotional entanglement in the gross world is not found to be easy. The various religious rites observed after death has primarily the purpose of helping the departed individual disentangle him from these ties.
For instance, the repetition of the name of God or of scriptures, often practiced after death of a person, has wholesome effect on both those who have left behind as well on the one who has passed away, because they help to free both parties of their mutual sanskaric attachment to form. The severance of the soul’s earthly ties becomes more difficult due to crying and wailing of relatives after death. The lamentation and wailing often observed has a degrading and depressing effect both on those left behind as well as on the person, who has passes away, for it tends to strengthen mutual attachment to form.
If you have love for the dead it should be selfless. The dead do not want your expressions of sadness. Manifest such love for them that they would be pleased and at peace. If you want the consciousness of their souls to progress, express selfless love. Do not make them unhappy by your weeping and wailings. The joy expressed by the people at the birth of a child should be expressed when a person breaths his last instead of all show of sorrow, grief and sympathy.
Zoroastrian people feed the dogs near the corpse. It has a meaning. According to Meher Baba, “The best rite would be to feed either dogs or crows near the body because they have subtle sight and can see the spirit of the dead person. Crows and dogs are not subtle conscious but they have subtle faculties of perception and therefore draw toward themselves the sanskaras of the dead person.”
Some times in the night we see the dogs barking in the night in a particular tone apparently without any purpose. The reason is that they see the astral bodies in the dark night. They can see but they have no knowledge, therefore they are afraid of the sight.
In Hindu religion there is tradition of offering ‘Pind-dan’ to the spirit of the dead generally on the third day of his death. The crow is supposed to eat the food kept as Naivadyam or Pind-dan in the name of the dead person. Sometimes it so happens that the crow may come near but does not eat the Naivadyam. The relatives of the dead then realize that the dead person’s wishes have not been fulfilled therefore he is not accepting the Naivadyam So, they try to say many things one by one anticipating what would be in the mind of the deceased person, or his unfulfilled wishes.
The spirit of the dead stands there in astral form and does not allow the crow to come near the Naivadyam as long as his wishes are not fulfilled. But just his wishes are fulfilled it goes away and naturally the crow eats the food. The crux of the whole issue is that the crow can see the spirit in astral world or astral form of the dead and therefore it does not go near the Naivadyam.
After a person dies, many people perform rites and ceremonies for a long time, but all these are useless, No rituals or a ceremony is actually necessary after ten days.
Mourning beyond limit is bad after death
The expression of uncontrolled grief for the dead is always bad. Wild outburst of sorrow and long continued unappeasable lamentation always produce a most painful effect upon the dead and relatives. Our remembrance should take a form which will be helpful and not harmful. Vivid thoughts of love and friendly wish produced for the dead have beneficial effect on them. Every thought of the man instantly draws round itself matter of the astral plane and remains hovering around him. The thought form has only a temporary existence, the length of which is determined by energy put into the thought. One who has been widely loved is very much helped and uplifted by currents of thought directed to him.
There are several instances on record to show the depression and saddening effect upon the dead, which is often produced by selfish and uncontrolled grief of the survivors.
Disposal of dead body
All possibilities of the evil, both for dead and for living, are avoided by the rational disposal of the discarded body. The best method for the disposal of the body is to burn it, as Hindus do.
The custom of cremation practiced by Hindus, the Greeks, and the Romans is to reduce the physical body as rapidly as possible is the best of all customs, which is at once to clean, decent and wholly satisfactory to the aesthetic sentiment as well as to the rational view of the man of sense.
Do not cry over death-an episode
In February 1926, Meher Baba made inquiry after the mandali and His usual round of inspections, Baba was given the post at about twelve o'clock. A telegram from His father was found to convey the news of the sudden death of Baba's eldest brother, Jamshedji. Baba immediately sent for the mandali and when all had assembled the telegram was read to them.
Jamshedji had been a healthy, cheerful man of thirty-five, much liked, and all were greatly pained. Baba appeared unconcerned at the news. He showed not even the faintest sign of grief or emotion. On the contrary, when He spoke on the subject, He discussed it as a matter of fact and in the vein of occasional explanations and discourses. First of all, He remarked that in spite of His repeated advice to the contrary, Jamshedji persisted in going away from Meherabad, and now, He said, He is really gone!
Then the mandali were asked if they felt any grief, and all replying in the affirmative, Baba said their grief was hypocrisy and selfishness. At this someone said, but from a worldly point of view, everyone must feel it.
'But why?' asked Baba. 'That is where the mistake is made. It is all false.' 'Was he not your brother? Is he not dead?' persisted another, to whom Baba replied, 'He was indeed My brother, but he is not dead. On the contrary, he is resting within Myself.'
'But how,' asked a third member of the mandali, 'Are we to know and appreciate that?'
'From believing those who know the secrets of life and death,' concluded Baba.
Orthodox beliefs not be adhered-an episode
During the Nagpur stay, Baba and the mandali’s food was coming from Nana Kher’s family’s house and was daily being delivered to where Baba was staying. He was not eating at anyone’s house, but he once went to see the Nana Kher’s family at their residence.
There were so many dishes for lunch that Baba complimented Nana’s mother, Godubai, “My belly is full just seeing at them!”
Then, examining every dish minutely, He inquired, “Why hasn’t Asha prepared chutney? Where is she?”
Godubai explained, she specially came from Amraoti for that purpose, but because she is having her menstrual period, she is weeping.” (In India, it is an old custom that when a woman is menstruating she keeps herself aloof and does not touch anyone, much less cook.)
Baba sent for Asha and asked her, “What do you take Me for?”
“Paramatma,” she said.
“Yes, I am Paramatma. I am the ocean which has within it both good and bad. The ocean is never polluted if filth is thrown in it, nor does it ever give out fragrance if it contains sandalwood. The ocean is infinite; it always is as it ever was.
“I contain within Myself both your good and bad actions and keep you clean. I am infinitely pure and purify every bit of dirt in My infinite Ocean. So, dedicating both good and bad to Me everyone should become pure.”
“To Me you are never unclean. Go and prepare and bring My chutney. I am waiting for it,”
For Asha, it was a wondrous thing, as she had been brought up in a Hindu orthodox traditional manner. Baba’s love took firm root in her heart, and she prepared the chutney with much love –which Baba ate with zest, praising her all the while.
Rituals and ceremonies
The diverse rituals and ceremonies of different religions and cults are intended to release divine love, but they mostly bind the soul to the repetitive mechanism of expressive forms. Attachment to the rigid forms of external expressions of love to God not only limits the love itself but creates separative divisions between one religion and another. Therefore the rituals and ceremonies often bind the soul to ignorance and illusory separateness and become an obstacle to real illumination.
The true spiritual aspirant is therefore more keen about the inner life. Inner life is based on love for God, and it is this love that annihilates all desires, keeping only one desire and longing – that of union with Beloved God. He has no obsessions for expressing his reverence in any set forms. Such obsessions twist the real life. A free soul is never entangled in any of these inessentials, and never allows itself to be overpowered by the separative tendencies released by attachment to rituals and ceremonies.
All Muslim disciples were made to follow Baba’s wish against their Shariat-an episode
As the days went on, things became harder, and because of the intense heat, arduous physical labour and each man's own strong personality, tempers would flare. To make the mandali gain more control of themselves, Baba stated the following two rules:
Each morning every member of the mandali should touch the feet of every other member and say, "You are my brother!" During the 24 hours of the day, if anyone expresses anger and speaks bitterly to anyone else, I should be informed immediately. I will then fall at the offender's feet and salute him.
Barsoap, a Muslim, countered, "The first rule is against the Shariat (customs) of my religion."
But Baba explained, "This rule only requires the touching of the feet with both hands; there is no question of either bowing down or laying one's head on another's feet." However, Barsoap insisted that it was against the Shariat to touch the feet of another. So Baba instructed that, instead of touching the feet, Barsoap should shake hands with the other men.
Ramjoo was also a Muslim, and Baba then asked him, "Do you find any religious difficulty in following this?"
Ramjoo replied, "I do not consider the rules to be against the Shariat, and I accept the first rule. But I will not report to You and allow You to touch my feet."
Padri and Nervous also refused initially to abide by the second rule, but they agreed after Baba explained to them that it was His order.
Baba then called Ramjoo aside and told him, "You have done what Barsoap did. Accept My wish on principle and carry it out without the least hesitation. What Shariat can exceed My wish? My wish is religion and My wish is Shariat; and he who obeys it obeys the Shariat and fulfills the tenets of his religion. Always be mindful of My wish regardless of anything else."
Ramjoo explained, "But I would not like it if you touched my feet. I revere you."
"Why do you talk about likes and dislikes?" Baba retorted, "You should like whatever I like. If you don't follow My wish, how could you revere Me? You cannot be a slave to your own wish and revere Me at the same time."
Ramjoo replied, "It will break my heart to see you touching my feet!"
Meher Baba answered, "And it will break My heart not to touch your feet!"
Ramjoo was quiet and could not say anything else. Baba then freed him from observing the second rule, telling him not to worry and to forget it.
Dhanapathy (disciple) was asked by Meher Baba to get His feet washed by water after milk and honey-an episode.
In a darshan programme, at his residence, Dr. Dhanapathy and his family members washed Baba’s feet with milk and honey. Baba joked, “Now wash with water: otherwise, ants will bite Me! Since 1927, this is the first time I have permitted such type of worship.”
Eruch and Gustadji cleaned Baba’s feet and Pillay’s two daughters, Mira and Veena, garlanded Baba. This was the family whom Baba had sent to Andhra from Dehradun with Kutumb Shastri in 1952. Mira had found a good job with Railways, but Veena was still like a mastani, although now she was eating and appeared healthy.
Baba entered the mass darshan pandal at about five-thirty in the morning, which had been erected in front of Dhanapathy’s residence. People were anxious to touch Baba’s feet, because several had secretly observed the ceremony at Dhanapathy’s through the windows.
Baba admonished them: “If you love Me, why don’t you listen to Me? When I say do not touch My feet, why don’t you obey? You don’t understand the importance of this moment for which even great saints wait for ages! So, take advantage of this occasion by doing as I say. Now, keep quiet.”
The only Real Sacrifice is that in which, in pursuance of this love, all things, body, mind, position, welfare and even life itself, are sacrificed.
The light of love is not free from its fire of sacrifices. In fact, like heat and light, love and sacrifice go hand in hand.
The true spirit of sacrifice that springs spontaneously does not and cannot reserve itself for particular objects and special occasions.
Selfless service is accomplished when there is no thought of reward or result and you are willing to sacrifice anything for the well being of others. –Meher Baba
Meher Baba said
Sacrifice becomes easy by following My order
As My work is based on My own supreme sacrifice, it will make your sacrifices for Me by following My order easy. If you fail once, do not give up but try again. If you succeed once, you will have helped Me a lot. If you fail nine times and win once, that too helps. If a man feels hot, is feverish, is hungry or is ill, he gets excited and angry. If you have a toothache, you are more apt to become excited about something than otherwise. Compared to a toothache, lust, anger and greed are most horrible diseases. Try to free yourselves from them.
A mythoglocial story conveys real sacrifice is to help others at the cost of one’s own happiness.
After having won Mahabharata war, King Yudhisthir, the eldest of Pandavas, performed the Ashwamedha Yagna in which he gave away his riches to the deserving. Just then a half golden mongoose sneaked in and began rolling all over the ground. It then looked at its fur and seemed disappointed. The mongoose said sadly, “Ah! This is no sacrifice.”
Yudhisthir and others were puzzled for they had performed the yagna on grand scale. How dare the mongoose proclaim that it was worthless? Curious, they asked for explanation. The mongoose sighed, “During a famine, I witnessed a grand sacrifice. I had gone without food for days. Elsewhere there was hunger, starvation and death. With no strength to look for food, one night I crept into a hut of a peasant who lived with his wife and child. They too were hungry for days. One day the husband brought home a little wheat flour. The wife cooked it and just as they were about to eat it, a beggar cried for food. The man gave him his portion. There was second knock and this time he found a hungry child, crying. The wife gave the child her share. As they were about to eat third share, a famished dog crawled inside the hut. The child gave up her share and the family now faced hunger and certain death.”
“The beggar, the child and the dog came back to bless the family. The guests transformed into Brahma, Vishnu and Mahesh. Blessing the generous family they took away them in a beautiful chariot. I ate the food they had left behind and fell asleep. In the morning when I went home, my family found that I had turned half golden. I found that the side I had slept on had turned golden. I am looking for such a sacrifice so that my other half side also turns golden. So you see, this sacrifice cannot be great.”
SELFLESS AND SOCIAL SERVICE
Selfless service is accomplished when there is no thought of reward or result and you are willing to sacrifice anything for the well being of others
Selfless service is a road that leads to God.
Give without thought of return and serve without thought of reward.
In selfless service the recipient does not feel that he is under any obligation to the person who has helped.
Never think you are obliging anybody by rendering any kinds of help on contrary believe that the recipient of your generosity has given you a chance to serve.
Serve to other without expectation of appreciation.
True selfless service means the rendering of service to other without any thought of gain or reward, and also without least intention of putting others under an obligation. – Meher Baba
Meher Baba explained
That is real service where there is no thought of self at all. Selfless service may not only bring one to the mystical mountain, the summit of which is Self-realisation, but may enable one to ascend a large part of it , or may not only bring one into contact with a Perfect Master but may drive one to surrender to Him.
Absolutely selfless service is possible only by Perfect Master; but spiritually imperfect, through sincere karma yogis must do their level best to be selfless as they can. He who, driven by love, thinks as little as possible of his own self, and regards all as forms of the oneself and serves others, regardless of caste, creed and colour, is a karma yogi through he may not be aspiring for Self-realisation.
Selfless service and love are twin divine qualities. Only the one who loves can serve. Serve your beloved God-Man and you are serving your own Self in every other self. This service which the Master exacts is for your own spiritual benefit. However, your service must be spontaneous, willing, wholehearted, unconditional and not expecting any reward.
Service to the Master is an ordeal which tries the body, mind and spirit. The body suffers, the mind is tormented, but the spirit of the selfless servant of the Master experiences the bliss of true satisfaction.
Intricacies of Selfless service
It is very important that service, even when it is utterly selfless, be guided by spiritual understanding; for selfless service when unintelligent handled, often creates chaos and complications. For every problem it solves, it often creates ten other problems owing to the unforeseen and uncontrollable side results of such activity. Worldly people try to counteract evil through opposition, but in doing so they often unconsciously become authors of other evils.
If the action is to be pure blessing for the universe, it must be born of consummate understanding of life. Selfless service must be based upon understanding if it is to be unmixed boon for all concerned.
That which is looked upon as service by ordinary person might, under special circumstances, be considered as disservice by a Perfect master; He has unerring knowledge of the situation and a deeper grasp of its spiritual demand. The tendency to beg for food as charity creates undesirable sanskaras, and feeding a person who comes to you with this tendency, you may help him to increase the burden of such sanskaras. If you render service in order to oblige a person and if you feel proud of doing it, you not only spiritually harm the recipient of your service but also yourself. If while serving, you take a delight in it and develop pride in doing a good thing, you are getting attached to your act and thereby binding yourself. Hence the way to remain free from karma is to remain completely detached in service.
The value of service depends upon the kind of good secured through it. The kind of well-being that is sought through service will depend upon the vision of the person, and one who has the clearest perception of the final good will be in a position to render the most important and valuable type of service.
The activities you are engaged in of serving the nation and the people are good. But to acquire the full bliss through karma yoga, there is only one way and method. And that is, while rendering service, there should not be the least thought or feeling of “I serve. I do this work.” Real service requires selflessness and should be done selflessly. There should not be the least thought of “I-ness” or “I do this.” Because such egoistic thoughts create pride, which gives rise to extremely dense and deep sanskaras, and it is most difficult to eradicate these types of sanskaras.
People all over the world do some kind of service. Some persons serve their community and some their country. But in their service, the degree of egoistic self-respect and selfishness is immense. Some serve to bring their name into the newspapers, some with a view to be looked upon highly, some to gain prominence and applause, and some to appear good and decent in the eyes of others. Thus everyone serves with an ulterior motive of selfish ambition or superior pride, and this is not serving at all. What is done is all useless, worthless and totally meaningless.
The scope of service is not completely exhausted by great gestures like giving big donations to public institutions. They also serve who express their love in little things. A word that gives courage to a drooping heart, or a smile that brings hope and cheer in gloom, have as much claim to be regarded as service generous sacrifices and heroic self denials. A glance which wipes out bitterness from the heart and sets it throbbing with new love is also service, although there may be no thought of service in it. When taken by themselves, all these seem to be small, but life is made up of many such small things. And if these things are ignored, life will be not only unbeautiful but unspiritual.
In a society which is dominated by merely material conceptions of life, service is interpreted in terms of supplying bread and clothes, or physical amenities of existence. In a society which values intellect, service is interpreted in terms of spreading learning in different forms. In a society which has developed a taste for beauty, service is interpreted in terms of organising the production and distribution of work of art. In a society which is responsive to the ineffable values of heart, service is interpreted in terms of constructing those channels which will facilitate the culture and expression of heart. And in a society which is alive to the supreme importance of the spirit, service is interpreted in terms of imparting spiritual understanding. Of these different type of service, the service which is concerned with spiritual understanding is the highest, because spiritual understanding includes the right perspective to all human problems, and promotes a solution of them all.
Be true karma yogis; serve, but serve with absolute selflessness. Keeping your "I-ness" at arm's length, serve in the name of Beloved God
Service for any thought of name and fame is no service-an episode
In North India, there was a severe shortage of wheat and rice after three years of drought and thousands of poor people were facing famine. The newspapers were full of descriptions of their plight. When Bhau heard about the drought, he thought about those starving and felt helpless about doing anything to relieve the terrible suffering. One day he read that a well-known industrialist had opened free kitchens and was supplying food to many of the poor. He felt happy about this, and the article was also read to Baba. Bhau thought, "Here is an example of true selfless service. It is good that God has given this man wealth because he uses it for the benefit of others."
The same night when he was with Baba, pressing His feet, all of a sudden the thought of the industrialist came into his mind. Again he started thinking what a wonderful man he must be and how generous. Baba suddenly asked, "What are you thinking?"
As usual Bhau said, "Nothing.", Baba persisted, "Tell Me the truth."
So Bhau revealed his thoughts — about the plight of the poor in northern India, the selflessness of the rich businessman who had opened free kitchens, and so forth. In response, Baba commented, "He is not doing selfless service; he is doing most selfish service! Though what he is doing is good."
Bhau was shocked, and Baba explained, "Behind his 'service' is a selfish motive — he is doing this for the sake of name and fame, to get his photograph and name in the newspapers. He wants to become popular; he wants people to think that he is kind and generous. He also wants the government to see that he is giving so much money in charity, for which he can claim a tax exemption.
But here you are. You are serving Me with all love, without any motive. The whole universe is in Me. That capitalist, even if he becomes truly selfless, can never serve the whole universe.
So there is a world of difference between his service and yours. Through Me you are serving the whole universe!
To serve the Master is quickest mean of realising God
Master dwells in universal consciousness and wills universal spiritual well being. To serve Master is therefore to participate in His cause, which is to serve all life. While sharing in the work of the Master, the disciple may be required to be in touch of the world; but, through moving in the world in accordance with the work which is in store for him, he is in inward contact with the Master as Infinite Being. Therefore, by sharing in the work of the Master the disciple comes closer to Him and becomes an integral part of His consciousness. Serving the Master is quickest means of realising Him.
Greatest Selfless service is to let other know about God while helping them
We must do something, but something that would really make people happy – not the apparent passing happiness, but real lasting happiness. I will tell you both. You, Consuella, are connected with Me, and she, too, has long connection with Me. So I will explain this selfless work. Life is one long, endless chain of existence and real happiness is only in loving God and being united with Him to gain everlasting happiness and peace. Therefore, the greatest service one can render to humanity is to make them feel this Reality.
There are many ways of helping people: by charity, giving food, clothes, alms, serving them personally, looking after them, working in hospitals, nursing them, etc. but all this is physical help. It does well to the doer, but at the same time places one under an obligation within the process of evolution.
Why? For instance, I have no food and am starving. I come to you and ask for food, you give Me, I eat and am satisfied. This is very subtle. What happens is you save Me from starvation, and if you feel you have done a good turn, your ego is fed, and I automatically get the mental impression of being helped, which I must repay to you in some way or the other. Consequently, sanskaras or impressions are added to you.
Karma yoga of selfless service demands two things which are very difficult to do. Help others, serve others, but in a way in which you are, not even for a moment, conscious of having helped or served them. This is possible only if you forget yourself one hundred percent and become lost in the service. That is why Masters say the only way to help human beings is not just tending to their physical needs, but to give them spiritual upliftment, making them know that the purpose of life is knowing God in perfect honesty, not by hearsay or hearing.
So you feel the need to do something for the needy, for others. Help others; that is very good indeed. But unless you know how to do it, there is always a chance of getting into a mess.
Meher Baba disapproved untouchability an example
Once, Baba was bathing Harijan boys of the school. All were present. A well-dressed learned gentleman who had some religious authority came and sought Baba’s darshan. Baba sent words to him, “You would not get darshan unless you bathe one of the Harijan boys.”
It was a habit with these pundits not to touch Harijan and if they touched by accident, they would take bath and wash their cloths too. The pandit replied that he would obey Baba’s order and was ready to bathe the Harijan.
He was ushered in a bath room. He took out his turban, shawl and coat and remained only in shirt and dhoti. He up-turned his sleeves. Baba asked him to take a seat near His and asked one of the disciples to bring a Harjan boy.
The young Harijan student came and stood before the pandit. Soap and water were there. So the learned pandit bathed the Harijan boy with hot water and cleaned his body completely Baba asked to take mucus from his nose; the pandit did it also and gave a complete bath to him. His body was dried with a Turkish towel and the boy was sent away.
Baba folded His hands before the learned pandit who bowed to Baba and kissed and washed His feet with water. He put a little of that water into his mouth and smeared his body with the remaining portion and in the presence of us all declared, “I have got the real darshan of Sadguru Meher Baba” and left as a happy man. This is how Baba demonstrated the problem of untouchability to be solved.
Suffering is the keynote of the spiritual life. God loves most those who suffer most
Suffering comes according to the law of karma and must be accepted with grace and fortitude. Your actions are the cause of much of your suffering which can be minimised.
Suffering comes and goes; joy comes and goes; pleasure comes and goes. They will demand your utmost patience, courage, poise and, above all, your love and obedience to Me.
At times, I give special prasad to the fortunate few, suffering and pain is the special prasad. This should be received with love for remaining happy.
Do not consider suffering, pain, despair and the like as a sign that God has forsaken you. When I take cognizance of you and My eyes are set on you, then alone do these things beset you. These are My special prasad to the fortunate few.
Everything beyond need is wants and wanting inevitably leads to suffering. When it is your right to be happy, why be unhappy by wanting things?
For My friends- I kill them-and it is highest Mercy on them. My Mercy and Grace to them are troubles and harassment.
Generally people think that their “Happiness” is a “Gift of God to Man” and their “Suffering” is due to the “curse” of God to man but one wonders to know that it is not so. On the other hand “Human suffering” if accepted as God’s prasad, is indeed God’s blessings in disguise.
In fact, people should look upon physical and mental suffering as gift from God. They bring their own lessons of futility of the passing and the intrinsic worth of the Eternal. When accepted with grace and understood in their very root cause, they chasten the soul and introduce it to the abiding happiness of the Truth.
I am the source of Bliss. I come amidst you to draw you to Me and make your bliss itself and thereby suffer infinite agony.
I cause My enemies to flourish and kill My friends, and no one has the right to demand why I do so. Nobody has any idea how I suffer for you all and for the universe.
I allow you to play and go your own way, but I won’t allow you to destroy yourself. When you suffer most, My full grace is upon you. If faced bravely and cheerfully, they could become the gateway of eternal happiness.
My greatness lies in My suffering for the universe because I love all.
Nobody suffers in vain. Man unknowingly suffers for God (God Realization) and God knowingly suffers for man (betterment of humanity). Of all suffering mental suffering is most acute. To suffer on account of Truth is a benediction
People should not fear suffering, while overcoming it they should develop a proper understanding of it.
Pain is My grace. This is real My mercy which descends on very very select few. These are My friends. These are My lovers to whom I give gift of sorrow and distress. It is gift much greater than gold of incalculable value and not given to all. This gift is only for My beloved children.
Remember that I love most those whose hearts I pierce and who, though their hearts are wounded, stay with Me through thick and thin. Were I use My dragger on outsiders; they would not dare to approach Me. I keep them happy with poise and encouragement so that they may be in My contact and gradually befit to bow down to Me in the real sense of the word.
Remember whosoever forms a friendship with Me loses everything even the ‘Self’. Come only with the longing to give Me your all-body, mind and possessions with all their attachments.
Rich or poor, great or small, man or woman, everyone is under the spell of some sort of suffering. The relief for every kind of suffering is within ourselves. If we try to live honestly, act honestly, think honestly in every walk of life, under all circumstances, and if we try to put our wholehearted faith in God, that relief is found.
Spiritual status of anyone is in direct proportion to one’s ability to suffer.
Sadgurus and the Avatar never avoid suffering, either their own or their circles by doing miracles. They suffer themselves, and let their Circle suffer too.
To take birth means to suffer. When suffering leads to real eternal happiness, it should be accepted gracefully. It is to eliminate suffering that it has come. Great suffering leads to great Liberation.
The root of all sufferings, individual or social, is self-interest. Eliminate self-interest and you will solve all problems and difficulties.
Through darkness to light, through suffering to happiness, through chaos to harmony, will be the end of the journey. All suffering has an end. Spiritual happiness has no end. It is perennial.
Uninvited suffering is blessings in disguise. I am the One to take and not the One to give what you want as you want. I must be temporarily cruel to be permanently kind.
Unprecedented suffering leads to unprecedented spiritual growth. It contributes to the construction of the unshakable foundation of the Truth.
When people suffer physically or mentally, or collectively, they want immediate relief from suffering. All over the world, man’s strife is subject to the opposites of pain and pleasure. Man does all he can do to avoid the former and he does all he can do to have the latter. But he cannot always avoid pain or always have pleasure. The pain and pleasure are inseparable twins, born of a multitude of cravings and desires. Where the one is, the other also invariably is a constant companion.
We Masters can grant a world of gold, happiness and prosperity by their blessings but the rare gift of privations, troubles and suffering is destined only for a few. - Meher Baba
Meher Baba explained
Suffering is due to ignorance
Suffering comes through ignorance or attachment to illusions. Most people play with illusions like children play with toys. If you get caught up in the ephemeral things of this world and cling to illusory values, suffering is inevitable. It is not easy for little children to give up their toys, for they become the victims of a habit which they cannot undo. In the same way, through millions of lives, you have got into the habit of playing with illusions. It is difficult for you to get disentangled from them.
Hardships are stepping stones of spirituality
Many bitter experiences of the past often open vista that help one to understand the things better, as they really are not as they appear your hard trails in life have been instrumental in making you what you are now, a changed being with a different outlook on life, and ushering you into the spiritual reality where you alone will find peace, bliss and love.
The trails and hardships are stepping stones to spirituality. They lead you on to your ultimate aim and desire to realise the Truth. Suffering in selflessly serving others also brings better understanding of things in life.
Failings or shortcomings should never discourage you but should be taken as stepping stones toward the path of Ultimate Reality.
Terrible suffering is the sign of happiness and peace to come. Great heat denotes the coming of rain. Great suffering and intense sorrow indicate that happiness is about to dawn. Anything beyond your capacity will necessarily change your capacity, because so long as everything is within your limits, you don’t know what is beyond them. And everything concerning God and God-Realization is beyond limit! So in this way, great suffering and being plagued with terrible problems are beneficial.
Ninety percent of suffering is self inflicted
When suffering leads to real eternal happiness we should not attach importance to this suffering. It is to eliminate suffering that suffering has to be. Most of this suffering is unnecessary and self-inflicted.
Mental suffering is worse than physical suffering. What the people of the world with limited vision think of suffering is only physical. They draw pictures of a bomb-stricken person, nose off, arm off, leg off, et cetera. Sometimes physical suffering tends to ease mental suffering. The world’s idea of suffering and of happiness is entirely limited.
Real happiness–is worth all the physical and mental suffering of the universe! Then all suffering becomes as if it were not; it was due to ignorance. Ignorance makes you flinch at the sight of a cockroach; real happiness does not make you feel the teeth of a tiger in your body
Even those who are not God-Realized and have not absolute knowledge, they can control their minds to such an extent that nothing makes them feel pain and suffering – even being buried alive. One yogi, who had not even the smell of knowledge, had himself thrown into a tub of boiling oil. Through his yogic power, not only did he not feel the pain, but his skin was not even a little burned. This is not the mind's control over matter, it is even lower–it is breath control.
People suffer because they are not satisfied
When suffering leads to real, eternal happiness, we should not attach importance to this suffering. It is to eliminate suffering that suffering has to be. People suffer because they are not satisfied. They want more and more. Ignorance gives rise to greed and vanity. If you want nothing, would you then suffer? But you do want. If you did not want anything, you would not suffer even in the jaws of a lion.
The widespread dissatisfaction in modern life is due to the gulf between theory and practice, between the ideal and its realization on earth. The spiritual and material aspects of life are widely separated instead of being closely united. There is no fundamental opposition between spirit and matter or, if you like, between life and form. The apparent opposition is due to wrong thinking – to ignorance.
The root of all our difficulties, individual and social, is self-interest. Eliminate self-interest and you will solve all your problems–individual and social.
Avatar takes upon Himself the universal suffering of the world
The Avatar has to incur upon Himself the infinite burden of worries of the entire suffering world, while working in the world for the spiritual upliftment of humanity. This suffering of people steeped in the darkness of ignorance becomes the Avatar's suffering. This is His crucifixion. The Avatar is crucified every moment of His life on earth.
But with this infinite suffering which He has to take upon himself, He also has the infinite bliss of the Perfect state which He eternally experiences. Otherwise it would be utterly impossible, and He would be literally crushed under the burden of such suffering from all sides. If an ordinary man, however great, were to feel even a thousandth part of the Avatar's suffering, he would go mad. The Avatar has to bear this burden to lighten the load of the suffering of the world.
It is My life mission to remove the burden of mankind's suffering. I have come for this. But really speaking, it is not My work, but the ignorance of people, and their underlying indifference towards things spiritual, that makes Me suffer.
Suffering should be for something worthwhile-an episode
A finely dressed man came to see Baba and prayed to him for guidance on the path. Baba asked him, "For what do you want this guidance?"
The man confessed, "I have incurred numerous debts to maintain my family in comfort; now the debts are weighing on me like a great mountain. They pierce me like arrows and I suffer terribly. No one in the world is as miserable as I am!"
Baba urged him to have courage and advised, "Try to wipe out your debts. I will help you internally."
The man was comforted, and Baba explained, "Sacrifice is sweet when it is for a good cause. Suffering should be for something worthwhile, and not for selfishness or weakness.
"Even cowards suffer, as do heroes, but there is a great difference between the sufferings of the two. The wounds of the arrows which the brave bear, and the worldly arrows that pierce you, are as different as the earth and the sky. Cowards go on being miserable by the arrows of Maya, while heroes endure their lot for love of God."
Surrender is a gift from man to Master.
Surrender seeks nothing.
As love deepens, it is transformed first into obedience and then, finally, into complete surrender.
All those who surrender themselves in love to Me will see and adore and realise the Reality behind My form.
Complete surrender to the Divine will of the Perfect One and unflinching readiness to carry out His orders, rapidly achieve a result not possible even by rigidly practicing all the ethics of the world for hundred years.
Complete surrender in itself embodies the acceptance of one who has surrendered completely as he ought to have done.
First and foremost your complete surrender should be the God-Man in whom God reveals Himself in His Full Glory, His Infinite Power, His Unfathomable Knowledge, His Inexpressible Bliss and His Eternal Existence.
For spontaneous surrender the heart must, so to speak, be worn on one’s sleeve.
Greater than love is obedience, greater than obedience is surrender, and yet as words, three can all be summed up again in one word, “Love Divine.
He who genuinely surrenders to a Perfect Master surrenders completely without asking for permission to do so. He does not expect acceptance of his surrender from the Master.
In the silence of your perfect surrender, My love which is always silent can flow to you to be yours always and to keep and share with those who seek Me.
One who surrenders knows nothing but the will of the Beloved.
One who surrenders has no existence other than Beloved.
Obedience performs the will of beloved; and seeks the pleasure of the Beloved; and surrender resigns to the will of beloved and seeks nothing.
Real surrender is that in which the poise is undisturbed by any worse circumstance, and individual, amidst every kind of hardship, is resigned with perfect calm to the will of God.
Seek not to possess anything but surrender everything.
To completely surrender to My will your heart must be pure and your mind empty of all things.
Unless I help you, you cannot surrender. The moment your surrender is complete, My grace descends on you and the goal is realised. –Meher Baba
According to Meher Baba
Surrender to the Perfect Master is easiest, safest and surest to attain Godhood
The easiest and safest way to lose one's self is by completely surrendering to the Perfect Master. Then the past, present and future of the one who has surrendered are drowned in the Master, and he is no longer either bound by or responsible for any of his actions whether good or bad, expressed during his implicit obedience to the Master. Thus, complete surrenderance to the Perfect Master is, in itself, freedom.
Surrenderance is most desirable
The foremost and highest object in life is personally serving a Sadguru and complete surrenderance to Him.
The second is constant meditation on the divine name.
The third is selfless service, and
The fourth is the offering of worship (prayer).
Serving a Sadguru is like taking a course for a Master's degree; meditating on the divine name is like studying for a Bachelor's degree; performing selfless service is like obtaining a high school diploma, and offering prayers is like learning the alphabet. Once one attains the Bachelor's degree, it does not take much time to attain the Master's degree
Supremacy of an Avatar or Perfect Master
Established codes of religion to the mankind are as general advice given by father to his son. They are for its wellbeing but when one may have the advantage of living wisdom; it should be accepted in preference to these established codes. This may be done not only without coming to harm, but with much benefit.
As stated by seer, wealth may be scarified for health and health for self respect, all the three (wealth, health and self-respect) for one’s own religion, but to gain God, everything including religion should be sacrificed without hesitation.
Contact of a Sadguru or Avatar is most beneficial – similes
To make the point clear, suppose there is a railroad engine with five or six bogies attached to it. Some contain gold, some silver and some cow dung. But as long as the link with the engine is maintained, all are safe and will reach the same destination. But no sooner is the link snapped, than the wagons shall be where they are. So, don’t bother about your thoughts, whether good or bad. Bear in mind that all thoughts are illusory. The only reality is to catch firm hold of Master’s daaman.
The feeling and inspiration for things sublime and the divine love is imparted by a real Messiah to anyone who comes in contact with Him. A false Messiah cannot do this.
Divine truths are most easily grasped and assimilated when they are directly passed on to the aspirant by a living Master.
All talk about the path and the goal is as a lantern carried by a blind man. A blind man needs a staff in hand of the God-man.
Everyone who voluntarily or involuntarily comes into the orbit of the activity of the Perfect Master becomes someway, the recipient of a spiritual push.
Recurring contact with the Perfect Master is most necessary throughout process of spiritual advancement.
Personal communications of the Perfect Master have in them a powerful efficacy which can never belong to the information received by the aspirant through other sources.
Surrender is not difficult but very easy, but because it is so easy, it is difficult.
To surrender is not as difficult as people think. It must not be external, but internal. You must do your duty toward your dear ones – your wife, children and others who depend on you. You must not shirk or avoid your responsibilities. But while doing these duties, one must not be attached to Maya.
One must remain detached, whatever the result may be. Even if one of your dear ones dies, you should not think about it, much less worry about it, but dedicate all to the Master. You should dedicate every thought and every act, both good and bad, at His feet. It is very easy, but because it is so easy, it is difficult. Once dedicated, you should forget everything, and if you cannot forget your thoughts and actions, how can you say that you have surrendered them?
What one has to do to surrender to Avatar or Perfect Master?
Control your mind, live a pure and clean life, discard desires and follow a Master who is God-Realised. Then you will be safe. Following a Perfect Master does not mean giving up your religion. You should renounce the mind.
To completely surrender to My will, your heart must be pure and your mind be empty of your all thoughts. All those surrender themselves in love to Me will see, adore and realize the reality behind My form.
Dust has no thought of its own whether it is trampled upon or applied to the forehead of a man, or remains suspended in the air or water. It is all the same to it. I tell you, there is no truer example of the complete surrender than becoming like dust.
You surrender your head to barber, when you want to get your hair cut, till the work is done, similarly you must surrender yourself to a Sadguru if you want God-realization.
Once you have surrendered yourself to the Master. He has to do His duty for you. He cannot escape that. It is only your unbounded love and unswerving faith that is required thereafter, and that will encourage Him in His duty toward you. So, take your Master to be your God, and with as much love and faith, surrender and serve Him and you will be saved.
The foremost and highest object in life is personally serving a Sadguru and complete surrenderance to Him. The second is constant meditation on the divine name. The third is selfless service, and the fourth is the offering of worship (prayer