ETERNAL SAYINGS

The righteous performer is the most beloved of God.

The righteous performer will be the one, who possesses devotedness towards the Yama (ethical restraints like truthfulness, non violence, non stealing, celibacy and non acceptance) and Niyama (moral observances like purity, contentment, austerity, sacred study and complete surrender to the God).

The righteous performer will be the one, who possesses accurate observance of yoga of action. The righteous performer will be the one, who possesses accurate observance of yoga of devotion. The righteous performer will be the one, who possesses inclination towards the path of knowledge. The righteous performer shrinks from sin and wrong doing. He will be certainly devoid of sin. Thus the righteous man will be considered as an eminent aspirant, since he possesses a canonical observance.

The observance of righteousness is a virtuous deed. His sin of accumulation will emaciate. He will attain the purity of mind. Being a devotee, he will become worthy to the benediction of the God. He will also become deserving to attain the knowledge as well as to perform the practice of salvation. Consequently, he can become most beloved to the God.

DOUBTS

The practice of the dual devotion seems to be easier than the practice of the knowledge, viz. ‘Ahambrahmasmi’. Isn’t the practice of the devotion the great one?

Ans.

There remains sentimental enjoyment in the path of devotion.	The path of knowledge is immutable.
The God manifests in the path of devotion.	In the path of knowledge, God doesn’t appear.
The path of devotion is courageous. We can be safe under the protection of the God.	In the path of knowledge, it happens to be discouragement. In the thought of ‘I am Brahman’ who is the protector?
In the path of devotion, the support can be found to the mind.	In the path of knowledge, no support can be found to the mind.

All the above suppositions are related to the stage of ignorant. After endowing with the knowledge, both the devotion and the knowledge are the same. The ultimate state of the devotion itself is the knowledge. The Wiseman himself is the eminent devotee. The practice of Ahambrahmasmi is the eminent devotion and non dual devotion.


Thereby, the supposition of ‘The benignity of the God doesn’t befall in the path of knowledge’ is erroneous. The Wiseman is the one, who comprehended the essential nature of the God perfectly. Therefore, in the path of knowledge only, the grace of God will befall quickly.

The devotee is adoring the God with ignorance. Hence, in getting his grace, delay may happen. The devotee, who is in the dual supposition, is being bound in the highest world of Satya after death. Only after the obtainment of the knowledge at the end of the Kalpa, he is getting final deliverance.

But, the path of the dual devotion will be being attracted by the practisers as a satisfactory one than the practice of ‘Ahambrahmasmi’. The practisers, who cannot renounce such practice of devotion, can continue in the path of devotion after learning the knowledge of the Self perfectly. The practice of the knowledge is impersonal and non dual. The practice of the devotion is personal and dual.

But, the practice of non duality in the personal devotion is beneficial. One should worship the Lord Rama in such a supposition as, ‘Rama you are Brahman, I am also Brahman. I and you are identical.’ Viz. having known the Krishna, Rama or Devi as the form of Parabrahman and supposing that he himself is also the part of that Parabrahman, one should worship. Such devotion will not bind you due to the assistance of the knowledge, though it is personal. Soon you can become deserving for the grace of the God. The superstition devoid of knowledge renders virtue only. The devotion associated with the knowledge renders salvation. By the devotion associated with the knowledge, having negated the duality with in a short period, you can be fixed in the experience of Ahambrahmasmi.

The above methods of practice itself are enjoined in the Sastras as, after learning the spiritual knowledge, one should not renounce the performance of the devotional activities. Further, he should perform them with the thought of Brahman.

MY TIDINGS

No spiritual practice does remain beyond the righteous observance ?

Ans. The foremost principle to be observed essentially to the practiser longing for liberty, who is desirous of performing the spiritual practice, is the righteousness. Formerly the practiser should become the righteous one. The practiser, who is not a righteous one, is unworthy to the spiritual observance. If the practiser is leading a righteous life, that itself is the highest spiritual practice, even though he is not having perfect understanding on the spiritual practice. In the righteous life all practices are remaining involved.

The righteous one will be the one that never troubles others by thought, word and deed. He can never steal others wealth. He will possess the observances of the vow of speaking truth, vow of celibacy, fondness in the non acceptance, internal and external purity, contentment with what so ever obtained by chance, inclination towards the austerities of the body, speech and mind, faith on the sacred study. Thereby, the righteous one is the one, who possesses devotedness towards the Yama (ethical restraints) and Niyama (moral observances). Therefore, he can become deserving for the benignity of the God as well as the great sages.

The righteous one will be the one, who possesses devotion towards the Vedic rites and rituals, viz. towards the obligatory actions, occasional actions and so on. He performs only the canonical actions. Naturally, he will have aversion towards the prohibited actions. He will never have either the expectation of fruit of the actions or attachment. He performs all the actions with a mind of dedication. He supposes that God himself is making his body perform the actions being indwelled in it. Thereby, he will become the observer of the principles of yoga in all his actions unknowingly. He will never perform the worships and vows, having entangled the material desires. He performs the entire observance of the good and virtuous deeds without motive. Having performed the evil deeds he can never dedicate them to the Lord. He will have devotion and faith towards all the sacrifices. He will be fond of only in the performance of Sattvic sacrifices. Having performed all the actions he dedicates their results to the Lord. Observing all the duties obtained by birth, occupation as well as by the society perfectly, he will become the one, who possesses devotedness towards his own duty. Hence the righteous one is becoming the eminent Yogi of action. All the benefits that obtain by the yoga of action and the observance of actions will be got to him. The obtainment of virtue, heavens and higher worlds will befall. The accumulated sin annihilates. The purity of mind arises. He will become desirous of knowledge. The devotion increases. The grace of God befalls. Having arisen worthiness to the knowledge of the Self, the knowledge obtains.

The righteous one can also become a perfect devotee. He can become a single minded devotee and can perform devotional activities like worships, bhajans, mental japas and self dedication. As it is stated that “Ahimsa pradhamam pushpam, pushpamindriyanigrahah”, the righteous one is a highest devotee, since he worships the God with the eight flowers beginning with non violence. The righteous one is highly beloved to the God. So he highly deserves for the grace of the God. Thereby, the righteous one is a single minded Yogi of devotion. He can receive all the benefits of the practice of the Yoga of devotion.

The righteous one is an eminent yogi of action as well as devotion. He deserves for the benignity of the God as well as for the knowledge of the Self. To such a one God bestows quickly the opportunities to obtain the knowledge of the Self. He also renders the competent preceptor, the knowledge, the opportunity to observe the knowledge and finally he preserves the bestowed knowledge.

The righteous one can observe the knowledge also easily, accurately and diligently as he has got practice in the devotedness towards the righteousness. He can obtain salvation very soon, since he deserves for the grace of God.

No spiritual practice does remain beyond the life bound to the righteousness. No practiser does remain beyond the righteous one.