SRI MAHARAJ'S PRAVACHAN-OCT.19

The True Object of the Samskaras

The various samskaras prescribed by our religion are intended to mould the mind and direct thought and action properly. Samskaras should, as far as possible, be in accordance with the shastras. Whenever the shastra's provisions cannot be complied with, recourse should be taken to nama-smarana, because, after all, the object is to strengthen faith.
The main object of our samskaras is to ensure that we follow what is good for us, and avoid what is not wholesome. This, naturally involves certain restrictions, some discipline, for the individual. No society can exist or sustain itself without discipline; it is foolish to advocate the abolition of restrictions. Restrictions have supreme importance, for it is these that have sustained our religion through the ages. At present we find religious restrictions being disregarded wholely. In the past people respected religion, and minds were generally at peace. The world today boasts of many gadgets and amenities but mankind has forfeited peace of mind because life is divorced from religion.
Some people advocate a change in the moral code to bring it in line with the current state of social behaviour. Spiritualism, on the other hand, affirms that the moral code ever remains unchanged; instead of seeking to adapt it, the individual should adapt himself to those unchangeable standards. A society may base its structure on intellectual standards, another on financial standards; but that society alone will afford real contentment to the individual which is founded on true religion. The very function of religion is to provide order; religion holds society together through the samskaras.
Many of us may plead that though they sincerely desire to attain God, the world puts obstructions in their path; they feel so because their relations with the world involve selfish interests. They cannot afford to disregard the world. They cannot behave selflessly. They should first learn to deal with everybody without any selfish consideration. This calls for control over the mind, and this can be acquired by practising nama-smarana. We can justify God's grace in granting us human life, by remembering Him in all actions. He who sincerely yearns for the removal of obstructions in the approach to God, may rest assured that he is on the right track.
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Sri Maharaj's Pravachan in Marathi-Oct.19

Sri Maharaj's Pravachan in Kannada-Oct.19

Sri Maharaj's Pravachan. Oct 18.

Means of Attaining GodGod is hidden to us behind the screen of individual consciousness; we become one with Him as soon as this screen is removed. There are different means, or sadhanas, for removing it; the path of action, of yoga, etc. These are rather laborious to practise and may, sometimes, strengthen the screen instead of tearing it down. The path of devotion, however, is easier, more congenial. It consists in going in utter surrender to Him, simultaneously emptying oneself of pride of individuality, to belong to God, to see God in everything, and to see nothing but Him in anything. The means to achieve this position of devotion is to ascribe all doership to God, to think that everything happens as He desires it, and to dedicate every action to Him. This is the quickest way to destroy egoism. Alternatively, abide strictly by the instructions of the sadguru, setting aside all ego and so-called wisdom, and without demur. The least one can do is merely to live with him, in his company. Listening to his talk, observing every action of his, gradually consume all ego.
There are two ways of creating and imbibing a spirit of devotion. One is kind of recklessness with oneself: to divest oneself of everything, including clothing, and donning only a loin-cloth, and sitting down in a sort of satyagraha to meet God. This, however, is difficult for the common man. The other, easier way, is to create intense love or devotion by constant companionship: to read about His virtues, to listen to other devotees' panegyrics, to visit temples and see His idols, to do everything for Him, in His remembrance. Such constant company with Him eventually kindles intense love or devotion.
Devotion with an ulterior mundane object cannot be called genuine devotion. True devotion must be for its own sake. If I do something to gratify the senses, it becomes devotion to the senses, not to God, and I then become a slave to my senses. How can I enjoy sense-pleasures in a state of slavery to them? True enjoyment can only be as a master. The pleasure derived from God and the saints transcends all other pleasures. To beg mere sense-pleasures of them is like begging a king for an alms-cloth. Asking for anything in return amounts to spurning God for limited objects. So the aim of human life should be nothing less than attainment of God.
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Sri Maharaj's Pravachan in Marathi-Oct.18

Sri Maharaj's Pravachan in Kannada-Oct.18

Sri Maharaj's Pravachan-Oct.17

Single-Minded Love Gives Rise to Devotion
True devotion can only exist for God. One who has it will be distinguished by a divine attitude to the whole creation, just as a person who regularly goes to a gymnasium can be distinguished by well-formed muscles. If we are interested in scholarship, we should associate with the learned; so, too, if we are interested in devotion and pure, permanent bliss, we must associate with God Who is the object of pure devotion and the repository of sheer bliss.
To see the whole creation as a manifestation of God is the culmination of devotion. This calls for single-minded love of God; indeed, single-minded love is termed devotion. And what is single-mindedness but the conviction that God is the sole support? God has Himself said in the Bhagavadgeeta, that devotion is the only means to attain Him. Just as nama-smarana is impossible if God is forgotten, devotion or single-minded love is impossible if pride of individuality is retained.
Suppose a young man gets married today. He was a celibate yesterday, and becomes a householder today. Despite the change in social status, his other individual functions, such as eating, breathing, etc., continue unaffected. Similarly, even if we change our allegiance over to God, our other activities of life continue unaffected.
Every occurrence in life should be narrated to Him as to a confidant. In order to maintain the feeling that God is present always and everywhere, inform Him of every movement you make, every action you undertake. Such love will enable you to realize Him, and gradually annihilate desire of certain fruit for an action. The 'body-am-I' conviction grew upon us by our sense of identity with the body; in a similar way, the 'I-am-He' conviction will come as we think, keep aware more and more of Him. For this, it is necessary to think of Him as similar to us in general form and attributes, that is, saguna. Just as we have to walk along the road in order to reach our home, we have to go through saguna upasana in order to realize the true, attributeless God. Saguna upasana is, in other words, to attribute all doership to Him; this is true devotion. Say to God, 'I shall be happy to accept whatever it pleases you to give' and when about to do anything, ask yourself,' Will God approve of this?'
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