Sahaj Marg ---Siver Jubilee Number ---- October, 1982 Nature's Workshop------- Shri Ram Chandra - President

Posted On Wednesday, December 28, 2016 | 11:14:16 PM

 Sahaj Marg  ---Siver Jubilee Number ---- October, 1982
Nature's Workshop------- Shri Ram Chandra - President 

The world is a living image of God in which his power is working all through .
The huge workshop of Nature, is fitted with all the necessary equipment 
needed for the work . 
The power is running from the centre to keep the machines in motion .  
There is a separate set of machines for each type of work.
The power is rolling on but without any  awareness of its intention, purpose or events, giving out finally the prescribed results in a routine way. 
It does not mind any intrusion, obstruction or  accident that might happen 
to come in the way from any outside cause or by the effect of defective working of any of its parts. 
For efficient working of the machinery, it is therefore essential, that all
its parts are in order and that none of them is loose or defective. 
For this, there are subordinate functionaries at work in the capacity of mistris, supervisors and controllers.  
Their duty is to look to the proper regulation and adjustment of the activities 
of the individual parts. 
Who these functionaries may be ? 
One might say that they must be Gods & Goddesses .  
Certainly not . 
Gods and Goddesses are, in fact, the various powers of Nature, hence like the 
different parts of the machine . 
They go on with their set routine of work irrespective of every thing else and 
they have not the capacity to go even an inch beyond. 
The real functionary , at the root is the "man ". 
It is he , who has to look to the proper regulation of the Nature's machinery 
and to maintain right functioning of its parts. 
It may be surprising to some, but it is a fact beyond  doubt.

Man is the Nature's instrument. 
It possesses immense power and has also the implements required for the 
utilisation of that power. 
That wonderful implement is the mind and it is exclusively  in the 
possession of man. 
Even Gods who are thought to be the objects of worship do not have mind. 
The animals however are said to be possessing mind, but it is of a 
different nature.
It is, so to say, in an inert state in comparison to  a man's mind which is full 
of life and activity. 
The mind owes its origin to the first stir which came into effect by the will
 of God to bring into existence, the Creation. 
Such being the nature of the human mind , it is highly incredible on the 
part these Pseudo-Mahatmas to rail upon it in the bitterest terms, 
proclaiming it as the worst enemy of man. 
They do not take into understanding its real value and merit.

In fact , it is the only instrument for bringing things into action.  
It is the same Divine force which descended down in the form of Kshobh(क्षोभ). 
It is the same power in a miniature form which has now brought into existence the tiny creation of Man. 
It is the same power, which is in action at the root of everything.
Now , whose power it is, -whether of God or of Man ? 
The answer is simple. 
It is definitely of Man because God possesses no mind .
If he had it , he would also have been subject to the effect of Sanskaras(संसकार).
It must, therefore, be the human mind that works at the root. Now about the 
Man's mind , we hear a good deal of its evils, but all that may be in reference to its present state of degeneration.  Really we have spoiled the mind so much that its true nature seems to be almost lost and it has therefore become a source of constant trouble to us. 
As such , instead of helping the proper working of the 
Nature's machinery it serves only for an obstruction or impediment . 
Thus we arrive at the conclusion that mind which is generally thought to be the cause of all evil, is also the only cure of it , if handled properly.

Almost the whole world believes that, at times when the world has gone down into utter degradation, special personalities in the form of saints, prophets, Avtars or incarnations come down to earth to free it from the evil influence caused by the misdirected trend of the human mind.  
Thus the Nature's work, can be accomplished only through the medium of some super-human personality appearing in human form , because he is in possession of the mind, which is the only instrument to bring things into  action.  But the mind, he possesses is in its absolute state , almost akin to the Divine Power in the form of Kshobh ( क्षोभ ). 

As a matter of fact, the "mind" and the Maya are the only two things upon which the entire working of Nature's machinery rests, but which are so grossly mis-represented by the neophytes. 
They do not know that these are the two main factors which  enable us to secure approach up to the Divine.  
Actually, the existence has , for its one end , the mind, and for the other,
 - the Maya. 
Both linked together , serve for a barge for our journey to the shore of the Ocean of Reality . 
People may wonder to hear me talk of the Ocean, where as every one 
has so far been led to think of remaining merged in Reality for ever.  
This is the point which is not sufficiently cleared even in the scriptures.  
The Reality may be represented as a sphere which one has to pass through during the course of his march.  
After landing on the other side, we have to march on still.  
How far ?
None can determine it precisely. 
The very word "shore" brings to our mind  the idea of a vast expanse for which the shore  is only  a marginal line.  
How far this sphere extends is beyond imagination. We have been sailing so far through the Ocean. 
But  while on the barge, we had a very pleasant journey , enjoying the 
cool morning breeze and the refreshing effect of water.  
This seemed to be so tempting that every one would like to have such a pleasure trip. It offered him a sort of satisfaction, emotional joy and in a way something like the peace of mind and it came to be known as " Anandam "(आनन्दम ).

We have now disembarked upon the dreary shore.  
The freshness of the water is gone. There is no pleasant breeze , nor the ripples, exciting emotion. 
There is no charm, no attraction, no enjoyment, nothing but a dreary waste, devoid of everything . 
That is also a source of "Anandam" but of different type. In order to 
differentiate it from the previous one, I may call it as Anandam-absolute.  
It is constant, unchanging and real, without any rise or pitch.  

Proceeding on through this infinite expanse, one must in due course , arrive at a point which is the point of Man's origin and which has been unattainable even to Avtars. The real state of 'Anandam" is then brought to light and this , being beyond words, cannot be expressed in any way.  It can only be realised and experienced in a practical way .
One having reached upon it feels himself lost.
But that being the secret of Nature is revealed only to him who is with Nature.  

Now, one on the path , proceeds along, utilising all the resources at his disposal. 
He possesses mind and the Indriyas which are to be devoted to service. Service may be taken as the stepping stone towards devotion.  
But it is by no means all
and sufficient . Service refers to to the action of the physical body  including 
the Indriyas. But there is the mind as well, in the back ground , and the same 
thing must also be there in it . 
One might say that the actions of the body are all subject to the activity of the mind.  
So, when the body is engaged in service , the mind must also be with it.  
That is not my sense, - I mean that if it is actuated by the feeling of love  and sympathy , the action shall be alright otherwise it shall only be formal & associated with some selfish motive. 
In that case , the result will be quite reverse.  
Our primary motive is to develop devotion and for that , service is only a means.  We serve in the real sense only when our motive is sincere and honest. It carries with it , a sense of duty, as well as, of love, - both being inseparable from each other. 

There may be others who, though they do not seem to be active for the service, have in their heart tender feeling for others.  
That may also be good to some extent, at least, though they can be said to be walking only with one leg. 
I do not mean to refer to those higher souls who are firmly established in the 
Divine and entertain in their heart no thought but of Him. 
Such souls may be rare, very rare, indeed  & there remains nothing in them undone by way of duty . 
They with a heart rent as under , with the intensity of love , are 
themselves unaware of it and are not in a position to decide what to do or not. But, after having attained that final stage , they have also to revert to it , 
though in a some what different way.  Their services at the time are beyond 
conscious knowledge and the idea of service too seems to be out of the mind.
The whole action becomes automatic and spontaneous without any conscious thought or effort. 

For the attainment of that highest stage, it is necessary for one to make the 
voice of his heart audible at the Base.  
How can it be accomplished ?
The simple answer would be to secure as much nearness as possible.
How can that be attained ?  
For that, there is nothing but practice and abhyas (अभ्यास). 
The only effective way to attach one's self firmly to the Abhyas is, to link himself with the  Unlimited or in other words, with one who having linked himself with the Unlimited and attained the state of perfection .  
When you have linked yourself thus, it means that the great personality has taken you in the bosom of his heart . Your effort towards going deep into it means , you have taken up the path towards the Ultimate. 
That is what the word surrender conveys, and which is the only surest path for the attainment of complete perfection. 
So long as you do a thing and know that you are doing it , it is 
not the right course and you are away from the level of surrender, because
the feeling of "ego "  is also there.  Surrender is free from any conscious 
idea of "ego". Every thing there goes on in an automatic way according to 
the need of the moment without any previous or after thought.   

But greatest precaution is to be observed in this respect. Surrender to one
who is not up to the mark, or has not reached up to the final limit of 
perfection , is highly detrimental to our ultimate purpose. But at the same 
time , it is very difficult to judge and decide whether one is really so or not.
That is matter of luck which is subject to the effects of Sanskaras(संसकारों के
प्रभाव). Prayer can also be of help in this respect , for thereby alone you can 
create ripples in  waves of Nature.  The reaction of it shall be automatic 
 and the solution will come by itself. "........... Amen.
          Written by  Rev. Babuji Maharaj  and first published in "Sahaj Marg" 
magazine in Volume -IX, No.2 ,Year 1966.  

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