The purpose of human life

A talk given in Hindi at Sawan Ashram Delhi – 1968 Part II

The world is being consumed by invisible flames of fire. Guru Nanak has prayed: “This is the fire of desires that has spread all over.” Although we are its victims, we are unable to percieve it. Only saints know the real magnitude of this fire. Yet only human life is capable of getting away from this blazing furnace. That is why, human life is considered to be the crown of creation. But without sincere effort in the right direction there can be no salvation. For instance, if we have to avoid scorching heat, we have to find shelter in an air-conditioned room. In our context, the air-conditioned room is within us. We shall have to withdraw from outside and enter into it to find blissful solace from all the miseries of the world. This is high time that we introvert ourselves. If we miss this God-given opportunity, we are not better than beasts. The human body has a worth so long as the soul dwells in it. We should make the most of it while it lasts.

Man is enveloped by flames of passionate desires, anger, greed, attachment, and vanity. One can escape himself from delusion only by contacting the Word within. The most important task before us, therefore, is to withdraw our attention from outside and get attuned with the divine Melody within. Then comes eternal peace in the form of the Word. Whosoever has accomplished this essential task is really successful in life. Otherwise, any amount of learning, name and fame have no real meaning. It is high time that we learn to rise above body-consciousness and know the real self in us. “Contemplate the form of the Guru and serve Him true, and He shall lead thee away from all harm.” (Soamiji)

Soamiji now tells us how to link the soul with the Naam-power. He says that three steps should be taken to rise above body-consciousness. First is Simran – continious remembrance of the Almighty. Secondly, service to the Master. Thirdly, control of all desires.

We are always busy in contemplating worldly affairs. If we have to establish a contact with the Word of God, we must first constantly remember Him by any name of our choice. This should be our first and formost ideal by inculcating the habit of His contemplation every moment of our life.

We have to replace worldly thoughts by contemplating the Word. Contemplate on Him alone ceaselessly; so much that you begin to feel the pangs of His separation. Thus, the first step is His remembrance. Remembrance leads to love which in turn results in pangs of separation. This creates a strong urge for the Beloved. “Only one to remember and to sigh for, sing ceaselessly His praise alone. Meditate on Him with all the love in thee.” (Gurbani)

Simran should be undertaken with intense love for God. Love brings concentration. One forgets the whole world while contemplating one's beloved.

Another purpose of Simran is to identify the soul with its real form. Yet another aim of Simran is to enable the self to know itself. As it is, the soul is completely identified with the physical body. It has to be withdrawn from the body and concentrated at its seat – in the centre of the eye-brows. In the Gita, Lord Krishna says that great ones traverse into the cave starting from a place above the nose.

There are various methods of doing Simran – with the help of a rosary, or with tongue, or in throath and heart. However, saints do not advise these methods as these are apt to become mechanical and allow the mind to wander away. Thus, concentration of attention through those methods may not be possible. Saints have, therefore, advised the practice of Simran with the tongue of thougth. All saints, including Maulana Rumi, Guru Arjan, and Soamiji, have indicated this spiritual path.

Guru Arjan prayed: “O Saints, take pity on us; we have yet to learn to save our souls.”

We are working on the mental and sensual planes. Until we learn to rise above the body-consciousness our plight remains unchanged. Yogis tried to control breathing through Khumbak (Yoga practices) to achieve concentration of attention. It is a difficult process and everyone cannot practice it. Saints, therefore, do not interfere with the breathing function. They concentrate their attention at the seat of the soul, behind and in the center of the two eyes, by means of Simran with the tongue of thought. If it is done with rapt attention, the soul will cease to flow out through the body pores. The body will then become senseless. It is only thereafter that the concentrated soul gets the contact of God.

However, Simran with the tongue of thought is not as easy as it appears to be. It can be accomplished successfully only through the blessings of a competent Master. Now, there is a difference between practising Simran by repeating the names given by a competent Master and the name or names taken out of scriptures of one's religious believe. The names given by a competent living Master at the time of initiation are charged with His thought transference and have tremendous force in them. This type of Simran, therefore, is above all other forms of Simran. The Vedas and other scriptures have stated that in order to seek God, one must seek the guidance of a true Master. Besides giving the charged names, the Master also gives a practical contact with the divine Power. Now the question is how to get that competent guidance?

Soamiji tells us to serve the Master. One can serve the Master in many ways; physically, financially, intellectually, and spiritually. One should lead a chaste and clean life. Keep the body ever-engaged in selfless service. This is physical service. As for monetary service, spend a part of your income for charity. After fulfilling your family requirements, you must keep aside a part of your earnings in the name of God. This is a duty one must not neglect. Service by heart and mind means love for all, hatred for none and observance of truth. The service of the soul is of the highest order To do this, one has to rise above body-consciousness and to open the inner eye. Hazur used to say that a Master may keep a servant or two to serve him. He does not not need our services in in the normal sense. If we only obey his commandments, keep our lives chaste and pure, we not only serve the Master, but also our own self. Master loves them most who serve their own souls and lead a pious life. So, Soamiji exhorts us to imbibe the feeling of service and to refrain from sensual desires.

All desires are included in sensuality. The observance of celibacy is most important. Just as light and darkness cannot stay together, the Word and sensual desires are not compatible. Therefore, we must observe celibacy. Married people need to despair. They ought to live a disciplined life in accordance with the scriptures where marital relations are permitted only for procreation. Grihastashram (family system) is a great institution. Most saints or great souls were householders and fulfilled their family obligations. Hazur has said that those who wish to bring up their children pure and chaste should themselves become so. Children tend to emulate their parents.

Soamiji thus asks us to take three steps if we want to rise above body-consciousness and to get contact with Naam: to practise Simran, to serve Satguru, and to lead a chaste life.

Soamiji says that you can have a taste of the divine nectar with the help of a true Master, only after you have brought your mind sensual desires under control. At present the soul is flowing out through the senses. Discipline your senses and keep your mind steady. You will then know who you are. When you realized yourself, only then the question of realizing the Overself will arise. Those who have disciplined their senses, can free themselves from the influence of enemies like lust, anger, greed, attachment, and vanity. These five deadly enemies attack us through the five senses. You can escape their fatal attacks if you rise above body-consciousness. The Upanishads state: “The soul is riding a chariot of the body driven by horses of the senseswith the mind as its reins and the intellect as its driver in the field of sensual pleasures.” Soamiji therefore stresses the need to discipline the senses and the mind. When this is done and the soul rises above body-consciousness, the Master is there inside to offer the divine elixir of Naam. Now, are these teachings meant for any particular sect? The teachings of all great souls are meant for the entire humanity and not for the followers of any particular religion.

Hazur used to say: “Go to the door where Satguru, full of compassion and mercy, is waiting to receive you.” Which is that door? This door is in the centre and behind the two eye-brows. Once the soul gets an opportunity of testing the elixir of Naam, it has a starting point for its spiritual journey to the ultimate destination. Moreover, this will bring about freedom from the dragnet of the mind. Mind is a tremendous hurdle on the spiritual path. The world at large has always been its victim. Even Mahatmas and Rishis, (great souls) in the past, who tried various methods to control the mind, often succumed at some stage to its powerful impact. So, we have to control the mind. How can it be done? The mind cannot be controlled by outer pursuits like learning or studying the scriptures. Een if it is under check for a while, it again goes out of control for it is always after sensual pleasures. There are mainly two types of attractions for the mind – beautiful things to look at and sweet melodies to hear. Just now, if you happen to hear melodious music, your attention will be diverted to it. The only way to keep it under control is to link it with Naam which has both these attractions. At various spiritual planes within, you have wonderful visions to see as also enchanting melodies to hear. When the mind has more fascinating experience within than it has outside, it is automatically subdued.

Thus, only by establishing a contact with Naam one becomes desireless. According to a parable, once Lord Krishna plunged into the river Yamuna where a thousand-headed cobra used to live. Lord Krishna performed a dance on the cobra's head to the tune of his favourite flute and subdued the deadly snake. What does the parable signify? The thousand-headed cobra is the mind itself. The mind poisons us in innumerable ways. By attuning to the celestial sound-current within, mind can be subdued. There is no other remedy. A Muslim mystic has said that if you have firmly resolved to reach God, put one step on your mind and your second step will be in God's court.

Soamiji now advises us to give up procrastination and to start meditation without delay. Sahaj-Yoga, the path shown by saints, has three aspects: Simran, meditation, and catching the celestial sound-current. Simran lifts the soul above body-consciousness. Once this is done, meditation or contemplation with rapt attention provides a resting place for its stay there till it catches and listens to the celestial sound-current.

Shamaz-i-Tabrez says: “Every moment a divine sound is calling my soul to come to the Lord.”

Tulsi Sahib also says: “Listen with rapt attention at the arch-way of the real Kaaba (body) and you will hear a call from the beyond.”

This body is the temple of God and the forehead is the arch-way of the temple as described by Tulsi Sahib. Procrastination is the thief of time. We tend to postpone meditation on one pretext or the other.Start meditation fothwith so that we may come out of the mortal body which is the domain of the negative power. After all this body has to be left behind. If we learn to leave it while alive, death will not perturb us. You will then be care free.

Soamiji says that only the Satguru is capable of pulling the soul above body-consciousness. Therefore, pray with every breath for the grace of a true Master. I have already discussed the functions of Simran i.e., it brings the soul above body-consciousness. Another equally important point is that the soul is attached to the body and unless a competent Master helps with His thought transference through personal attention, the soul cannot be separated and lifted above body-consciousness. Here lies the greatness and importance of the Satguru. As a matter of fact, the real test of a Guru is that he is capable of pulling the soul to its own seat. We must therefore pray for his grace and help. All great souls have prayed likewise. Maulana Rumi testifies it by asking: “Who is capable of saving the humanity from this mysterious box (world)? Only either a prophet or a Master commissioned to do that.” We have thus to seek the help of a realized soul, but he must really be a realized soul. When a so-called Master cannot lift his own soul above body-consciousness, how can he help others. The responsibility of a competent Master is great indeed. Not only He guides and helps us in the world, but He is also a torch-bearer in our journey within.

Soamiji, therefore, emphasises that the only way out is to pray to a competent Master. Out of compassion, He will give you an experience of super-consciousness. Thereafter, follow His commandments, remember Him constantly with all your heart and ever remain eager to serve Him. Tulsi Sahib asks us to look through the veil of darkness behind the pupil of the eyes. How to do it? He tells us to go to a God-realized soul. Such a Master will give you some inner experience, pull you above body-consciousness and tell you how to see through the darkness within. Your inner eye will thus be opened. All saints agree on this point.

Soamiji has advised us to seek the company of a true Master with love. Go there with devotion, leaving behind all worldly ideas. You should then have only one thought – the thought of your Master. Sit there with solitude and listen with full attention to what the Master has to say.

Soamiji explains the importance of Satsang. He says, “Attend Satsang in all seriousness.” We have to solve the mystery of life and death. Grasp and imbibe what is taught there. We are fortunate if we get in touch with a true Master and get inner experience through His grace. If we do not act on His commandments, our spiritual progress will be retarded. That is why so much emphasis is laid on doing away with unnecessary worldly things. This way one's spiritual experience will continue to grow till a luminous form of the Master appeares within. He will talk to you and guide you. On getting proper guidance from the Master, devote adequate time to meditation and mould your life according to the Master's teachings. We must have tenacity of purpose as we cannot effort to slacken our efforts in our present state, when we have yet to rise above body-consciousness.

Newsletter 02/2006 from Unity of Man