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Nama Yoga Sri Bhausaheb Maharaj
Nama Yoga Sri Bhausaheb Maharaj
NAMA-YOGA
Shri Bhausaheb Maharaj
Editors
K.D. Sangoram
M.S. Deshpande
NAMA-YOGA, Shri Bhausaheb Maharaj
A Brief Life-Sketch
Manohar Srinivas Deshpande M.A.
« Sri Nimbargi Maharaj and Sri Bhausaheb Maharaj are the Jnanesvar and Tukaram of
our Sampradaya. They are not a whit less in their spiritual attainments, than Jnanesvar and
Tukaram. »
These were the words of admiration with which Sri Gurudev had once described the
spiritual eminence of these Masters before one of his spiritual brothers. Sri Bhausaheb was
born, like Sri Ramdas, on Ramanavami Day, in a well-to-do Deshpande family of Umadi – a
village in the Jat Taluka of Maharastra. Even as a boy he had developed a deep devotion to Sri
Hanumant and was daily worshipping him. He was blessed by Sri Nimbargi Maharaj at an early
age of 14. Since then he began to meditate regularly on the Divine Nama granted to him by his
Master. His meditation gradually gained in duration and intensity and enabled him to enjoy the
effulgent Vision and Bliss of the Atman. His Master was greatly delighted by this spiritual
attainment of his beloved disciple. And at the time of his departure he showered his blessings
upon his disciple and granted the disciple all his spiritual merit, just as Sri Ramakrishna
Paramahansa had done to Vivekananda. He authorised Sri Bhauraya to bless the aspirants and
disseminate the gospel of devotion among the people. Profoundly pained by the departure of
his Master, Sri Bhauraya carried on his meditation with redoubled zest and finally attained the
acme of spiritual height, viz realisation of his identity with the Absolute.
He then established his Math at Incagiri, a village near Umadi, the native place of his
premier disciple Sri Amburao Baba and began to carry on his spiritual activities from that
centre. He blessed several disciples in that part and made Incagiri a place of Pilgrimage soon.
When this mission of Sri Bhausaheb Maharaj progressed a good deal, his Master once
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appeared in his vision and expressed his full gratification at the splendid spiritual service of his
disciple. As a result of his superb spiritual height, Sri Bhausaheb Maharaj exhibited all the
characteristics of an Ideal Saint described by Sri Ramandas in his Dasbodha. Thus he had
become in the words of Sri Gurudev: “an ornament to spiritual life”.
The supreme spiritual glory of Sri Bhausaheb Maharaj has been further extolled by Sri
Gurudev in his letters to his Master in these inspiring words:
“You are the President of the Assembly of the earthly gods, viz, the great Sadhakas
who have enjoyed the Bliss of the Atman, in Incagiri. Mutual exchange of Bliss increases it a
good deal. Such a Bliss cannot be had anywhere else in the world. In a holy place like Incagiri
‘where the blissful Lord has taken His abode’ you have been performing meditation with
steadfast regularity, for years together, and have been engaged in the work of showing the
Pathway to God to people for so many years. What profession can be superior to this? Those
persons alone glorify this earth, by their birth, who frees people from difficulties, who confer
Supreme Bliss on all, and who serve their Master with one-pointed devotion. There is no doubt
about it. Very often the thought, that I had the good fortune of having the association of an
exalted person like your great Self, gives me a thrill of delight. The greatness of Saints cannot
be adequately described. Let the capacity to understand your greatness develop in me. I pray
to you to bestow it upon me. Nothing else in this world is deemed supreme by me, excepting
the possession of the ever advancing capacity to know your power and greatness. It is for you
to grant it to me” (7-8-1913)
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NAMA – YOGA 1
(Yoga of Divine Name)
M. S. Deshpande M. A.
1.- Introductory
Significance:
1
Based on the writer’s biography of Shri Bhausaheb Maharaj – the Saint of Umadi,
entitled “Jivana-Gange” (K) or “Jivana-Ganga” (M) Part II.
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The Plan:
We have first selected a few extracts from the Letters of Sri Maharaj,
and formed them into 44 groups2. We have then classified the groups into two
Parts: the first dealing with the Path and the second with the Goal. Part I is
further divided into two Sections entitled i) Abhyasa – (Practice) and ii)
Vairagya – (Dispassion) respectively. Repeated performance is Abhyasa –
Practice (Paunah punyena karanam abhyasah). Constant meditation on the
Divine Nama is the Practice or Spiritual Discipline, advocated by Sri Maharaj. It
resembles the Abhasa Yoga of the Gita. “To denounce and renounce worthless
things” is his Vairagya. To attain the essential we must eschew the non-
essential. Still kike Sri Ramadas, the renunciation advocated by Sri Maharaj was
internal and no external. Like Sage Vasistha, Sri Maharaj preferred Antastyaga,
mental renunciation. He advised his disciples to perform worldly duties with
perfect diligence. But he warned them that they should consider spiritual
discipline to be the be-all and end-all of life and that is should claim their
highest loyalty. Hence, while they are engaged in the daily work they should
not fail to meditate on the Divine Name.
The second Part also contains two Sections: The title of the first section
is Abhyudaya –worldly weal and that of the second is Nisreyas – Spiritual Bliss.
Abhyudaya connotes worldly grandeur while Nisreyas signifies spiritual welfare
2
43 groups in the printed source book
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NAMA-YOGA, Shri Bhausaheb Maharaj
and beatitude. Both worldly as well as spiritual life require the support of
Divine Power and Grace. Worldly life is necessary for the well-being of the
body, and spiritual life, for the evolution of the soul. And as human being is a
complex of the body and soul, he should be adept and careful in the
performance of both his worldly as well as spiritual duties. The Path of Abhyasa
and Vairagya mentioned above would enable an aspirant to attain both the
aspects of the Goal simultaneously. Such is the outline of Sri Maharaja’s Nama-
Yoga, the details of which can be ascertained from the following extracts.
Basic Philosophy:
The words Athava and Nathava also mean knowledge and ignorance of
Brahman. When they mean knowledge and ignorance the y indicate the nature
of Brahman and Maya (illusion). And when they mean remembrance and
forgetfulness, they suggest the means of attunement with them. When we
remember Brahman, we actually reside in Brahman, merge in Brahman. But
how to remember Brahman? We could imagine the form of Brahma, Vishnu,
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Mahesa and others. But Sri Maharaj never approved this play of imagination.
According to him, meditation on the Divine Name is alone the real
remembrance of Brahman. This Divine Name imparted by a Sadguru enshrines
the Spiritual energy in a seed form. With the help of meditation on such a
Nama – by merging the mind in it, a seeker can realise the supersensuous
Divine Light, Sound, etc., as well as the Bliss and Peace of the Lord. Such is the
teaching of Sri Maharaj in this respect.
Here ‘fire’ means burning desire, passion or longing and ‘Knowledge’ means
illumination. It is the earnest desire for the Lord that will eventually attract His
illumination. This desire is an outcome of deep love or devotion for God. But
we cannot love God and mammon at the same time. We cannot feel and
develop devotion for the Lord unless we feel dispassion for material objects.
This is pointed out by the second Aphorism. Devotion and dispassion are
interdependent. They help each other in their development. When our
devotion is enhanced with the aid of dispassion, our meditation gains in
intensity. And if such meditation is continued for a long time, the Divine Name
sinks and soaks in our Ego, in our inner being and is assimilated with it.
Meditation would then become our very nature this is the suggestion of the
third Aphorism.
Let us now try to have a bird’s eye-view of this Nama-Yoga, of all its
four aspects viz. Practice, Dispassion, Worldly Weal and Spiritual Bliss as
pointed out by Sri Maharaj.
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already. God is all-powerful. It is His grace that makes both the worldly as well
as spiritual life full of bliss. Soulful meditation on his Name is the only means of
attaining His grace. Hence during his worldly life, a seeker should develop
devotion for the Lord through dispassion and attain the vision of God with aid
of one-pointed meditation on His Name. Such is the spiritual Philosophy of Sri
Maharaj in a nut-shell.
But how to control de wanderings of the mind, remove its innate urge
for sense-objects? There is only one remedy for it. We should not allow our
body to pursue the mind. Then it would, after some time, turn back of its own
accord. There after we should forcibly engage it in meditation. Then the
discrimination resulting there-from, would dispel the darkness of illusion born
of ignorance and enkindle the light of faith.
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A seeker should also live in the company of Saints and learn to realise
and appreciate their spiritual greatness. He should constantly think about their
words of wisdom and intensify his longing for the Lord. When his heart begins
to pine for the vision of God, he would not fail to have His vision. (17-18)
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Bliss at the same time. For attaining Bliss we must be prepared to give up sense-
pleasure (21-22). By developing dispassion, we should be free from the
attraction of sense-objects and learn to lead a moral life. That alone will enable
us to make some progress in spiritual life. (23)
Moral discipline has two aspects, one negative and the other positive.
The first asks us to eliminate our vices, while the other wants us to cultivate
virtues. Ego born of our identification with the body is the father of all the vices
such as lust, anger, etc. It hampers both the material and spiritual welfare.
Hence it should be first eliminated (24). Those that become aware of their vices
and earnestly repent for their past misdeeds, are purified through their sincere
repentance. And they would, then, gradually acquire good feelings, thoughts
and actions. (25)
A seeker should live in this world like lotus-leaf in the lake, untouched
by its mud. He should perform meditation while engaged in his worldly affairs.
He should, however, be very cautious here and should never fall a prey to the
attractions of woman and gold belonging to others. He should be satisfied with
what God has granted to him, and steadily continue his spiritual Sadhana (29).
Moreover, he should perform his worldly duties, with utmost care and
diligence. He should not shun them through idleness. He should constantly
observe and examine his conduct at every step, and should always behave
prudently. Imprudence is the source of misery. Still, with all our prudence we
must not fail to realise that god’s will alone ultimately prevails. Hence we
should be ever ready to abide by His will. When we are overwhelmed with
dangers, we should not fail to remember Him and perform our duty. (30)
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But people have been all along engaged in enjoying sense-pleasure day
and night, for a number of lives in the past, as a result of which they are
required to suffer from misery. A seeker can avoid this suffering, if he followed
the advice of his Master and performed his meditation properly. Then he would
be blessed with happiness both material and spiritual. (32)
iv) Spiritual Bliss: Spiritual Bliss is the final End of spiritual discipline. It
is also called Self-realisation, about the exact nature of which there are good
many misconceptions. Miracle-mongers easily delude the common folk by the
exhibition of their miracles. By offering material gifts, which though quite
ephemeral, are regarded by them to be very valuable, these miracle-mongers
command respect from them like real saints. But those who love the eternal
Atman, would never revere such fellows as they would revere realised saints
(37). Some others try to imitate the external conduct of saints. How can such
hypocrites realise the Self and become genuine saints? (38)
When a soul (Jiva) first takes birth in this world by departing from god
(Siva) it is endowed with the consciousness of its original Divinity. And when it
departs from life ultimately for merging in god, it is also conscious of its former
Divinity. But during human life, the embodied soul is deluded by sense-objects.
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NAMA-YOGA, Shri Bhausaheb Maharaj
Part I
THE PATH
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Name imparted to us by our Spiritual Master. Our gaze should ever be fixed on
the tip of our nose. The Divine Name should sink deep in the heart. As “mind is
the source of Ego-heart”, when the Name is constantly associated with the
mind, it enters deep down in the heart and is stabilised there. In this way, if we
meditate on the Name of Vithal (Lord), who is the personal aspect of Brahman,
along with 21600 breaths created by Narayan – the Lord, it “would transform
our intellect, eliminate our evil passions, create righteous tendencies in us, and
develop our devotion for the Lord”. And the Sadhak would, then, easily attain
the vision of the Lord and become one with Him”.
God is the doer; He is the mover. Not a blade of grass moves but by His
Will. His remembrance and grace make both worldly and spiritual life blissful.
Such a conviction should support our meditation (on Divine Name). Then alone
will it gain in intensity and develop dispassion i.e. disgust for worthless objects.
The seeker, then, becomes genuinely dispassionate. He behaves with courage
and fortitude and leads his worldly and spiritual life with skill and wisdom. He
soon realises that both of them are identical and that both are controlled and
directed by His grace alone. This realisation engenders devotion for the Lord in
his heart. When this devotion grows and assumes the white heat of intense
longing, the seeker becomes fit for God-realisation. He then begins to realise
the nature and urges of the inner self. This is termed illumination (Jnana). Such
is the general outline of the Pathway to God-realisation. Hence in the worldly
life a seeker should attain devotion through dispassion, illumination through
intense longing, contact with the Lord through regular meditation on Divine
Name. When this contact develops, he will begin to realise the nature and urges
of the inner self [both of himself and of others] (P.190)
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one hour in the morning and one hour in the evening without fail. This will
wipe out all the impure impressions received by our mind in the worldly affairs
in which we are engaged during the prior eleven hours. Then we will begin to
realise our shortcomings and learn to discriminate between the essential and
the non-essential. Our ardour for meditation will grow and we will begin to
love God and His Name. This love would then gradually increase and ultimately
culminate into “Devotion of Friendship” with and of “Self-surrender” to the
Lord. The seeker thereafter, throws his entire burden on Him. Such an absolute
self-surrender attracts the grace of the Lord and enables the seeker to enjoy
blessedness. These are the ascending stages of devotion, for attaining which
firm faith is the main requisite. If we thus perform soulful meditation twice, all
the mental impulses would vanish automatically. And we will at once begin to
realise that our Sadguru himself is drawn towards us of his own accord. (P.106)
We should not neglect to fix our gaze, nor should we forget to repeat
the Name. We should lovingly observe the Vastu (super-sensuous object) that
would reveal itself before us. “Our Lord”, asserts Namadeva, is powerful and
affluent. I am prepared to stake my very life for the vindication of the truth of
my assertion”. We should implicitly trust this assertion and try to entertain this
very sentiment about God. We would then have the same experience. (P.337)
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NAMA-YOGA, Shri Bhausaheb Maharaj
and enormously increase the total number of Names meditated upon by him.
He should, thus augment the treasure of his merit. This would remove all the
obstacles in his path of devotion and grant him mental peace and delight. And
through the grace of the Lord he will not be required, thereafter, to face such a
difficult situation. The Lord will keep his devotee in a joyful condition. “The
power of Divine Name will”, as assured by Sri Maharaj, “protect him”. (PP.78-
79)
A son obeys his father by regarding obedience as his duty. He does not
carry out the behests of his father with expectation of any happiness from him
in future. In his childhood he learns to regard such obedience simply as his
duty, which tends goodness to his behaviour. And this goodness in the long run,
enables him to gain the credit of raising the moral eminence of his family even
up to 42 generations past. Delighted at such a fine behaviour of his son, the
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NAMA-YOGA, Shri Bhausaheb Maharaj
father, of his own accord, fulfils all the desires of his son and tries to make him
happy. He constantly takes care of his son’s welfare, keeps him in a dignified
position and tries to enhance his glory. Such is the fruit of the disinterested
affection and service of the father by the son.
Our mind makes a show of devotion. But its inner craving is for the
enjoyment of sense-objects. When we gain worldly profit through devotion, we
regard it as superb and pose that we like devotion alone. But really we are after
sense-objects. Has such a person ever attained real happiness by pursuing them?
Still man is attached to sense-objects alone, on account of his inner craving for
sense-pleasure. He cares mainly for worldly profit and loss and hence he is
attached to them alone, both in his worldly as well as in his spiritual life. He,
thus, does not entertain real devotion for the Lord. As he is not able to control
his mind at all, what can a Sadguru do for him? Therefore, ‘first control the
mind and then seek the Lord I’ says a Saint. Unless we relinquish our desire for
sense-objects, we won’t attain God. But poor fellow I man does not realise this
at all. He pays no heed to devotion. He neglects it completely. Such is the
powerful attraction of sense-objects. Can an abject slave of the senses ever
become a king o devotion? (PP.208-209)
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them. Such a practice would remove the fickleness of the mind and give us joy.
Just mark, to what a sorry plight did the mind even of such a Saint as Ramdas
bring him, though he did not lead a worldly life. He, however, controlled the
strong urges of his mind, did not allow his body to pursue them and behaved in
such a way as not to defile his devotion to his master. Thus did he achieve
blessedness and lasting glory in the world even to this day. We should always
remember the obligation conferred by such great Saints upon us, have full faith
in their teachings and act according to their instructions. Then will our worldly
as well as spiritual life be endowed with bliss. Hence, we should take a vow of
not touching the wealth and woman, belonging to other persons and perform
meditation on Divine Name, with firm faith. “Those who take a medicine of
Vithal (Divine Name) should observe dietary restrictions as well”.
Maya (attachment) is of two types: the first is worldly and the second,
spiritual. So we must look at every event in life from two aspects. The worldly
aspect is associated with the body (and the spiritual aspect, with the soul). The
intelligent persons will readily realise the nature of spiritual Maya. For that we
should believe the words of the saints to be real and consider them to be
reliable authorities, in this respect. So long as we are untouched by sorrow, we
should practise meditation on Divine Name regularly and delightfully, for as
long a time as possible. Then we would not feel keenly the stings of both types
of sorrow –worldly as well as spiritual– when the y would overcome us. Saint
Tukaram used to be very anxious, day and night, for serving his parents. He was
also practising meditation along with his service. Hence, when he was required
to experience great sorrow at the sad demise of his mother, he thought that God
removed his anxiety about serving her and enabled him to attend to his
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Abhanga
Now about the spiritual aspect which is really profound and deep. But it
can be easily understood by the intelligent. Sorrow is the result of our care for
the body. But the word “Dukkha”4 (sorrow) is also applicable to “Atman”. “Du”
means “Dura hone” (Marathi) which means –to vanish; “Kha” means “Kharya
ritine” –in the real sense or sincerely. If we sincerely act up to the advice of our
Master, we would be able to evolve our Self-consciousness which would drive
our care away. If this hidden deep meaning of “Dukkha” penetrates into our
heart, it would lend satisfaction to us. “He, whose heart is pure, needs no advice
sure”. We should ever remember this saying and utilise our time in practising
meditation according to the following restrictions (Katta): (Regularity, Firm
resolve, Steady posture, Fixed gaze either on the tip or top of the nose, Mental
repetition of Nama along with the breath and earnest love and joy). This is the
best course to be adopted by the well-cultured aspirants. Our attitude brings
about corresponding results. Goodness brings happiness; and wickedness,
sorrow. Meditation on the Name imparted by the Sadguru, will enable the
seeker to attain the same position of a Sadguru. Hence we must feel that
everything happens according to the will of the Lord and that too for our own
good and lead our life in peace and bliss. We should intimate our inner anguish
4
Sri Maharaj at times gave fanciful interpretations to words to create a sense of novelty –
to create interest among his disciples.
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to our Master and be ever absorbed in the meditation on the Name Divine. This
will grant all-round bliss to us. (PP.14-16)
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We should develop fascination for the Vatsu and love for Nama. We
should meditate on Name, with our eyes half-open. We would then transcend
the duties of worldly life. To have a vision of the Vatsu with half-open eyes is
itself Sahaja Samadhi –spontaneous attunement with the Lord. When that is
attained the shackles of worldly life would be snapped. The seeker would be
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free from their clutches. Even though he lives and moves among the influences
of all the sense-objects (Gunas), he transcends them and becomes Nirguna. This
Pathway to God grants him eternal splendour of Self-Illumination. He attains
both Bindu and Tirtha. He gets the vision of Bindu –Spiriton– Spiritual Atom
and enjoys the flavour of Amrita –spiritual nectar – and he finally becomes one
with them and becomes Ciranjivi –immortal and eternal. He gets rid of his
long-standing soul-consciousness. He thus attains Godhead.
For such a consummation, the Name Divine should penetrate deep into
the inner being; the vision should be fixed on the Vastu at the tip of the nose or
on the spiritual Eye. Then alone will the Sadhaka attain the fulfilment of his
life. He will achieve genuine dignity, which would enable him to enjoy the
admiration of the three worlds. (PP.250-51)
It is true that mere Kakadarati –waving the light before the image at
dawn– won’t lead directly to salvation. But as it is performed early at dawn, it
would remove drowsiness from the eyes, drive away sloth and slumber and
enhance the quality of meditation. Hence we should take its aid to facilitate our
meditation. (PP. 3355-36)
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well. When these are properly performed, the glory of devotion to God is
greatly enhanced. A Sadguru is perfectly conversant with all these things.
According to Sri Samartha, a Sadguru lacks nothing at all. But it must be noted
that to be wholely engaged in reading Pothi and performing Bhajan alone, is the
sign of an ordinary Guru and not that of a Sadguru. People, however, regard
this characteristics as that of a Sagduru which is not proper. Really the
characteristic of a Sadguru are quite different. He combines in himself the
characteristics both of a Guru as well as of a Sadguru, –the former being the
products of body-consciousness and the latter those of Self-consciousness. The
Sadguru performs the above-mentioned devotional acts with his body-
consciousness quite well, but internally he identifies himself with his Self. He
performs all these functions for the spread of the glory of God-devotion among
the people. But inwardly he is unattached to them. (P.283)
The Saptah Festival was celebrated with great pomp and delight. If such
festivals are celebrated wit due faith and devotion, they would contribute to our
mental delight. The discussions carried on about spiritual life, as well as the
experiences of past Saints related and listened to, during such festivals, will
greatly enhance our relish, love and zeal for spiritual life.
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Worldly life and Spiritual life, Duality and Identity, Censure and Praise
are pairs of opposites in which, without the help of one, we cannot understand
the other. Identity cannot be understood without duality; in the absence of
censure the value of praise would not be realised. Likewise, without the help of
worldly life, spiritual life cannot be properly realised. Worldly life is
reprehensible no doubt. But its aid is quite necessary for attaining the
commendable spiritual life. We must realise all this properly and through the
proper practice of meditation attain love and bliss of spiritual life. (PP.183-184)
(16) Listening and Reflection in the Company of Sadhakas would grant Bliss
The listening of the spiritual discourses would tranquilise the mind. The
time spent in listening to them need not to be considered as wasted. Hence we
should repeatedly read the same books and listen to the same discourses. We
should constantly carry on this practice. Sri Nimbargi Maharaj used to state that
this practice also is in a way, as good as meditation, for a seeker. Hence we
should be regularly engaged in listening to spiritual discourses. (P.48)
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(21) The Wise should Attend both to the Worldly as well as Spiritual Life
I wrote to you a few letters and I also personally told you that you
should pay proper attention to your studies. Still, to shun your study, you are
relating to me lofty philosophical principles. This is not proper for you. A
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person who performs both the worldly and spiritual life is really wise. You
should sincerely attend to your studies in order that you may be able to
discharge your worldly duties quite well. If you try to neglect your studies
under the pretext of attending spiritual discipline, we both would expose
ourselves to public censure. Hence carry on your study properly. And at the
same time meditate on the Divine Name by fixing your eyes on the tip of your
nose. This will ensure success in everything. You need not worry in any way.
(P.143)
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to subtle egoism. Still, when he is required to depart from the world, both the
objects of his egoism remain behind him. No object of fame accompanies him.
Hence such a person proves an utter failure both in worldly and spiritual life.
Who is, then, a really great man? Whose fame is everlasting? A saint who
renounces egoism and realises his identity with his Self, alone enjoys eternal
renown. (P.268)
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In both worldly as well as spiritual life, the Lord has granted some of
His powers to man. Hence, he must entertain forgiveness, compassion and
peace in his worldly pursuits. Likewise, he must exhibit them in spiritual life as
well. For the Lord does not possess either greatness or smallness. He is neither
treat nor small. He is entirely dependent upon His devotees for them. His
greatness or littleness is realised by people, by observing the behaviour of His
devotees. Hence the devotees ought to express forgiveness in their behaviour,
both in the worldly as well as spiritual life. Even an iota of forgiveness would
lend intense delight to both worldly and spiritual life. Jayadeva courageously
forgave and received universal applause and glory. Therefore, constant acts of
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forgiveness would result in satisfaction, delight and glory in both the paths.
These virtues would lend a fillip to the Path of Knowledge as well. The
exhibition of forgiveness, compassion and peace in the behaviour of devotees
would inspire people to worship the Lord with reverential devotion. Realised
saints also are endowed with these virtues. King Janaka is a standing example of
this. What a supreme forgiveness and compassion did he possess? What a superb
peace did he enjoy? It is simply ineffable. This is why his fame has been
resounding even to this day. Hence a seeker of the Path of Knowledge should
necessarily develop these virtues. (PP.106-107)
Man desirers that the Lord should not throw him –entangle him, in the
meshes of Maya. But it is futile to entertain this desire. Even the Lord Himself
incarnates in the Maya, carries on-displays His sport in it. How, then, can we be
freed Maya ? When we are residing in the domain of Maya, we should develop
devotion for the Lord, by remaining unaffected by Maya. Maya then, could not
affect us. We should learn to participate in the sport of the Lord, in the Maya of
the Lord, like the Lord Himself. Never should we forget that Maya belongs to
the Lord Himself. Then we won’t be troubled by Maya. (P.24)
Officials are very forgetful. Such persons are likely to forget their
spiritual duty. Hence they should be very vigilant. Very often they are required
to face delusive attractions. They thereby lose their awareness of the past and
the future. They begin to think about the sense objects only and thus forget
their merits, as a result of which they are required to suffer from misery.
Therefore, you should ever be engaged in meditation (on Name Divine). You
should feel satisfied with what God has granted to you and adopt the path of
merit. That would ward off difficulties both in worldly and spiritual life and
invest them with great delight. Hence you should meditate with sincerity,
satisfaction and joy. You should not waste your time in worthless chat with the
friends. You may, however, spend some time in the company of higher officials.
That would enhance your status. In short, be intelligent and cautious in your
behaviour. It is true, that you alone are required to reap the bitter fruits of your
friendship with idlers. Still, your relatives are required to hear and witness the
misery you suffer from. They will feel worried and sorrowful thereby. Hence
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you should not create such situations for them. You should ever remember that
Saints instantly realise your secret thoughts and feelings, even though they are
hidden deep down in your heart.
(29) Skill in Worldly Life is conductive to Spiritual Life (Addressed to his sons)
Obey your parents. It will fulfil your aspirations and enhance your
fame. Regularly carry on meditation on the Name Divine. Perform your
worldly duties with shrewdness and skill. You should lead both worldly life as
well as spiritual life and live joyfully. (P.53)
Don’t do anything that entails mental doubt. You should enjoy mental
peace and satisfaction and not feel worried on any account. You should try to
accomplish your object so as to give satisfaction both to yourself as well as to
others. Still since the Lord is the real doer and director, you should consider
everything that takes place, to be beneficial to you. (P.13)
Never waste your time in indolence. Distribute all the duties among
yourselves. One should look after the office work. The second should always
move about and supervise the work in the Paragana. The third should attend to
agriculture, both irrigated and non-irrigated. And the fourth should take care of
the home-management. If all of you while away your time by simply sitting in
one place, you will have to suffer from penury. Various difficulties will have,
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then, to be endured by you in your life thereby, not to speak of the internal,
mutual bickering at home that would ensue therefrom.
All of you should attend to your business regularly, with diligence and
intelligence, and maintain your dignity. You should introspect every morning
and evening and try to ascertain the nature of the business done during the 12
hours as well as the gain and loss resulting from it. You should constantly be
engaged in such introspective reflection. If you fail to do this you will miss
happiness; you will have to face poverty, dispute and delusion; you will lose
your dignified status. And thus you will have to lead the life of a worthless
person and be a mere burden to the earth. Therefore, if you are fully engaged in
carrying on your business regularly and sincerely, you will have no time for any
other affair; you will not be tempted to do wicked deeds, to keep bad company,
which would result in the welfare of all of you.
You may make friends with all. But your friendship should vary with
the nature of each individual. Your behaviour should be suitable to the status of
each person. You should employ sweet words in your talk with all. But you
should try to keep up your dignity. You should never disclose your innermost
secret to anybody. But you should not, at the same time, let them know that
you have not disclosed it. Such should be your tactful way of behaviour.
You should always try for the welfare of your dependants. You should
render all possible help to them and should not leave them to their fate. You
should regard them as your own kith and kin and always treat them with
sympathy and compassion. To be brief: you should be sincere and truthful in all
your actions, conduct and transactions. You should never fail to keep your
word. There should be no disparity between your words and deeds. Your
conduct should be free from this blemish. Your word should not precede your
deed. Try to keep your counsel till the deed is accomplished.
Don’t maintain undue intimacy with persons of low status. Even if you
happen to develop intimacy, don’t trust them. Even when you trust them, don’t
disclose family feuds to them. Even though, at times, you are required to
disclose them, don’t be guided by their advice, because they will sow seeds of
dissension among the family members. These crafty fellows will make a show of
your well-wisher and accomplish their own selfish interest. Their knavery will
be revealed at last, no doubt, but till then the family feuds will lower your
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prestige and destroy your dignity. Hence you should be very cautious from the
start.
Along with the business in your worldly life, you should not fail to
meditate on the Name Divine, as much as possible, according to your capacity,
at least in the morning, at noon and in the evening. You should regularly read
Pothi (Sacred Book) as much as possible. You should wave camphor before God
if you can afford to do so. Thereafter, you should worship Him in accordance
with your respective practice. You will thus attain fulfilment, both in worldly
as well as spiritual life. God will grant constant happiness and peace to such
people. They will never be unhappy. You should behave with tact, intelligence
and shrewdness. You should surrender your mind and intellect to the Lord and
act up to His Will. (PP.9 to 11)
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NAMA-YOGA, Shri Bhausaheb Maharaj
Part II
THE GOAL
(30) God alone Grants Bliss both in Worldly and in Spiritual Life
All the delightful events in your life were an outcome of Divine grace –
the grace of the Atman, as He alone is the doer and director. The great Master
(Sadguru) had arranged like that and hence you could enjoy the delight
automatically. It is the Spirit –the Atman– in your heart that is the real
Sadguru. Since you are absorbed in His meditation, you have become an object
of His affection. So His grace brought about the events that granted you delight.
Hence you should ever remember this: “Remembrance (of Divine Name) is
Brahman (Spiritual Reality) and non-remembrance (of the same) is Maya
(Worldly illusion) ”. You should always keep company of those who have
firmly installed the Name and Form of the Lord in their hearts, and meditate on
the Divine Name in the company of such Saints. If you fulfil these conditions
the Atman will grant you happiness in all possible ways as has been already
experienced by you. Since such an experience has purified your heart, you need
no further instruction. (PP.95-96)
He whose grace has granted you this delight, will not fail to bestow the
same in all possible ways in future as well. He will protect you at all times.
Therefore, without giving quarter for worry that comes in the way of your
delight, you should carry on meditation as much as possible whenever you get
leisure. You should continue your meditation by fixing your gaze on the tip of
your nose at all times –while walking, eating, drinking, sitting and writing. That
is quite sufficient. Don’t entertain any doubt about its efficacy. Constant
meditation is enough to make you joyful. (P.115)
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“We have not brought any object along with us while coming in this
world and will not carry anything while departing from it. Our main duty is to
meditate on the Divine Name. We should ever care for it as there is nothing
else excepting the Lord. He alone is the real doer and director. Not a blade of
grass moves but by His will. His meditation and grace would destroy all sins
committed in our past lives. Merit would accumulate thereby and would grant
us spontaneous delight”.
When this wisdom is firmly rooted in the heart, all sins would
disappear. The obstacles in the Sadhana would depart. And body, mind and
heart would, at once gain the requisite health and vigour. Body would become
healthy: mind, pure; and heart would be filled with devotion, for the Lord. But
this wisdom should spontaneously blossom in the heart. It should be directly
experienced. It should not be merely an intellectual conception. Then alone
will everything be realised. If you don’t perform sincere Sadhana how can you
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expect any salary? Hence you should adopt and follow the holy path of
Meditation on the Divine Name. This is our request to you.
But persons give up this path of merit and take care of their bodies and
sense-objects with all their heart. They are fully enamoured of sense-pleasure.
Hence they suffer from penury and misery. They don’t try to understand the
remedy for removing this misery. Really they should feel ashamed of this
ignorance and meditate with full faith on the Divine Name granted by the great
Sadguru. Then they will fully enjoy delight both in their worldly as well as
spiritual life. Such is the Path of Wisdom advocated by Sri Sadguru (PP.189-
190)
When we are assailed by calamities in our worldly life, the Lord will
remove them, if we perform meditation on Divine Name wit exclusive
devotion. In case we are devoted and worship a particular personal Form (of the
Lord), He would assume that Form and protect the devotee in diverse ways. He
has done that in the past and He does the same even now. Such illustrations can
be found in the Bhakti Vijaya containing the lives of Saints. Hence, rest assured,
that the Lord will ward off all the calamities in your worldly life. You should
realise that God will help His devotees in all his affairs and feel glad thereby.
You should fully bear in mind that He resides in our hearts as well and gladly
carry on your Sadhana. This is your principal duty. If you perform it properly
the Lord will not fail to perform His duty (of protecting the devotees). This is
the only means of removing the troubles. As God is the sole doer and director
everything happens as He will. It is wrong to suppose that our diligence and
cleverness would bring about better results. Your real diligence should consist
in constant meditation. You should ever try to perceive the unperceivable. Real
attention consists in observing the Lord with half-closed eyes. This is your
prime duty. (P.36)
There are two courses viz the worldly life and spiritual life. Of the two,
man is familiar more with worldly life and hence likes it the more. He is
engaged in experiencing the happiness and misery arising in it. When he is
required to face sorrowful situations, he implicitly believes in the stories
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narrated in the Puranas about the experiences of great men under such
circumstances, and like them tries to endure his sorrow with fortitude. Even
gods had to suffer in the past. They were also required to lead a life of privation.
What is ordained by God cannot be avoider; all should enjoy the fruits of their
past Karma (action). Such a conviction has taken deep root in his mind. He is
not prepared to abandon it at any cost, even at the cost of his life. He has failed
to recognise its second spiritual meaning. “Meditation on the Divine will
destroy the effects of past actions, it will wipe out dictates of God”. These are
the assurances of Saints. But man refuses to believe in them even though they
are repeatedly dinned into his ears several times. He continues to pin his faith
in his old theory, entangles himself in the meshes of Maya, suffers a lot and
spends his days and nights in constant worry. He harbours passion and irritation
in his bosom and utterly ruins himself. Really happiness and sorrow, merit and
demerit, honour and dishonour belong to the perishable body and hence they
are all perishable both these bind a person-ensnare him. He fails to understand
how he should behave in the meshes of Maya. He is at a loss to know what
course to adopt and what to reject. Under these circumstances he should seek
the guidance of great Saints, live in their company, repose implicit trust in them
and faithfully practise the discipline prescribed by them. This would grant him
lasting bliss. And when this bliss develops a good deal, it would automatically
drown all his passion and irritation. This spiritual course, if adopted sincerely,
will eliminate the effects of past action. “Who would reverse the Divine
Decree? A Sadguru would reverse it”, so do the Saints declare. Abandoning such
a spiritual course, man fondly trusts in the working of Fate and simply wastes
his life in vain anxiety. What is to be done for such a folly? (PP.227-228-229)
For the fulfilment of all our desires, constant meditation on the Name
Divine is absolutely necessary. If we meditate on the Name with firm faith and
devotion thrice a day, as instructed by the Sadguru, our mind would be free
from all kinds of doubts. “Meditation on the Name of Hari (God) would drive
away the obstacles in all directions. “If the disciple constantly remembers his
Sadguru, he will always feel and experience the presence of his Master near
him. It s the assurance of the Lord that if the devotee constantly calls upon him.
He would remove the obstacles of His devotee. (P.99-100)
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If the Name granted by the Sadguru is meditated upon with faith and
conviction, by fixing the gaze on the tip of the nose, our work will
automatically be crowned with success without any hindrance. As is the
intensity of your devotion, so is the grace of the Lord. God’s help depends upon
your devotion. Constant remembrance will confer delight. (P.169)
The pairs of opposites namely Maya and Brahma, duality and Non-
duality, Worldly life and Spiritual life, Knowledge and Ignorance, With Form
and Without Form, Master and Disciple –all these contribute to stimulate
thought and enable man to attain Self-Knowledge. And through the grace of the
Sadguru when he attains it, both his awareness and non-awareness disappear
and he transcends the pairs of opposites. “A critic should ever be our neighbour
as he would always expose our merit and demerit”. When a critic points out our
merits and demerits we would consider them and reflect about them more and
more. We would then fully understand their essential nature. And we would be
able to transcend both worldly life and spiritual life and attain liberation even
in this very life.
For the present we are living among these pairs of opposite. But when
we are firmly convinced that these opposites, the products of Maya would
become identical and our likes and dislikes about them would vanish. But for
realising this identity, meditation on the Name Divine is absolutely necessary. It
must be immensely developed. In the worldly life none becomes wealthy or
learned all at once. Likewise none can attain Self-knowledge instantaneously.
Everything depends upon continuity of practice which should increase the
number of Names repeated. Moreover, this practice should be carried on
sincerely-wholeheartedly. Then alone would Self-knowledge flash upon us.
Even after this attainment, we are required to continue our worldly life. None
can abandon it. In the same way we are to lead our spiritual life –continue our
meditation on the Name Divine. Hence we should love both these aspects of
our life, perform our Sadhana with all sincerity and maintain Self-knowledge.
We should be firmly established in it. Then alone will real secret of spiritual life
be realised. (PP.286-287)
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The Namaskara-satak and other poems sent by you were very well
appreciated by all. The intense love and devotions expressed by you in them,
lent them immense delight which cannot be described in words. But all this is
the expression of worldly, intellectual knowledge. Just as you have derived
delight from this knowledge, you should also enjoy Divine Spiritual Bliss, from
the ineffable Paramatman, by practising intense meditation on the Name.
Spiritual Illumination is thousand times superior to intellectual knowledge. Its
great superiority simply defies description. The realisation of the attribute-less
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Paramatman frees a Sadhaka from desires and duties. He then spreads the glory
of devotion among the people and confers obligation upon them. Thus does he
become famous, and leads a blissful life.
The Pandavas obeyed Sri Krishna and lead a truthful life. Hence they
commanded high regard and attained great renown. The great works written
about them have provided guidance to several persons and have proved a
blessing to them in many ways. All this is the outcome of their truthfulness,
their practice of Swadharma. Still, when once under the influence of worldly
emotion, they were attracted by sense-objects which deluded them and
tempted them to utter: “Nar ova kunjaro va” –“Man or Elephant” – it brought
about blemish to their character, so worldly duty should not be considered as
real. Passion for sense-objects leaves a relish for them in the heart. Such a relish
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brought a stigma even to such great souls like Narad, Brahma and Indra, etc.
None is able to detect this hidden urge in the heart which impels persons to
commit sinful acts. Still as they had formerly practised real Swadharma, they
are being regarded as great Godly Souls. (P.29)
Both worldly and spiritual ways of life are the products of the grace of
Sadguru. They are guided and goaded by the will of the Lord. Not a blade of
grass moves but by his will. This being the case, it is not proper to be absorbed
in the maintenance of one’s own profession alone and forget one’s spiritual
pursuits. Therefore if we carry on our meditation on Divine Name with regular
steadfastness as enjoined by our Sadguru, we would be able to discharge both
the duties properly. This is real Dharma. But people consider worldly duties
such a Charity, Sacrifice, etc., alone as their duties and begin to perform them.
Thereby they would acquire some merit. No doubt. But Time eagerly lies in
wait for their destruction. Such a Dharma forges bonds of Karma for them and
makes them suffer from pain and sorrow. Hence “Attainment of Self-realisation
is the most supreme of all Duties”. But unfortunately poor fellows! They don’t
care for it, because it has become a longstanding tradition with them to consider
worldly duties to be Swadharma. This has taken deep root in their hearts, so
they refuse to believe is the spiritual truth viz. “Self-realisation is the supreme
Swadharma”. This should not be the case. Really Self-realisation is the highest
Swadharma. (PP.74-75)
Every Jiva (soul) comes from Siva (God) and returns to God. But during
its sojourn on earth, under the spell of sense-objects it forgets its Divine Source,
considers itself as Jiva and begins to lead its worldly life. Its delusion does not
allow it to identify either with worldly or with spiritual life. Its enhanced ego
makes him one-sided and deprives him of the enjoyment of any kind of
happiness. Really the soul has no life. God alone exists in the real sense of the
term. Both the ways of life belong to Him. Hence mere remembrance of God is
the only duty of the soul. If this conviction is firmly rooted in it, the soul would
be able to enjoy happiness and satisfaction. Therefore, one should practise
meditation with firm faith and regularity, until the conviction of its identity
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with God strikes root in the soul. He would then realise his oneness with God
and enjoy all-round happiness and bliss in both worldly and spiritual life.
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