By
Salutations
to the Supreme Guru, the Immortal Spirit, the common unifying entity, present in
all. Salutations to the torchbearers of knowledge divine. Salutations to all
seekers of Truth who live the life divine. Adorations for all holy aspirations.
Benedictions for the fruition of every noble endeavor.
The
eternal mysteries of the human spirit, the ever restless and dissatisfied
emotional being of man, the inadequacies of the temporal existence, the failure
of the intellect to solve the problems of life satisfactorily, the baffling gulf
that separates great ideals from rude realities—all tend to turn one’s mind
towards God. Divine life is the process through which one progresses towards the
realization of God, and achieves the remedy of all the ills that life is heir
to.
Guru
is the guide who leads the aspirant on the way, and the aspirant is the pilgrim
who toils on the ascent of divine life.
A
progressive refinement of the mental and moral make-up of man is the primary
objective of divine life. It begins with dedication to some fundamental
principles such as truth, purity and non-injury, the practice of which
automatically entails the voluntary enforcement of self-discipline, and ensuing
of the process of purification. The implementation of these three fundamental
principles in the daily life of the individual, in an impeccable manner, itself
constitutes the vital part of divine life.
Human
nature has two sides, the negative and the positive, one trying to preponderate
over the other. There are invariably the "Dr. Jekyll" and "Mr.
Hyde" elements in every man. When the "Hyde" element dominates,
one becomes a social derelict, bringing upon oneself and others all the evil
consequences of the boundless passions and destructive sadism of the instinctive
part of one’s being. Yet, there are people who have in them a remarkable
measure of the "Jekyll" element, which distinguishes them as great
benefactors of society, and who are by far in a better position to be in peace
with themselves and with others, too.
The
positive ultimately overcomes the negative, though, in common experience, the
negative forces hold an irrepressible sway over frequent phases in the lives of
most people. But not so with those who have made a beginning in walking the way
of reason, of discretion, prudence, divine life. In them, the discriminative
mind tries to rule over the instinctive part of their being. Viveka
(discrimination) guides their actions, Vairagya (dispassion) sanctifies their
motives, and Mumukshuttwa (longing for liberation) inspires their
endeavors—each of the three deriving its strength and light from the spiritual
part of their being.
To
follow the path of truth, purity and non-injury is implicative of the highest
form of self-discipline, amounting to neutralizing every negative propensity
emanating from the lower nature. Truth necessarily indicates, apart from the
chastity of speech, the right sense of values, the courage to implement into
action what one knows to be true, though it may not be entirely conducive, or
may be even detrimental, to one’s material good. Truth also means the strength
of will to abide by all positive principles, a sense of justice, an unbiased
mind, and recognition of the pervasiveness of its subtle essence in all life.
Purity
is the touchstone of divine life, which should have the power of transmuting all
that is negative into the positive. The practice of purity covers the entire
range of the culturing of emotions, and whatever is implied by self-restraint.
It means the practice of the "Shat-Sampat," namely, control of mind
and the senses, tranquility, forbearance, faith and concentration. Purity is
physical and mental, since both are inter-related. Purity of thought naturally
leads to purity of action as well as the sublimation of the sex-urge. Purity of
motive, of life in general, is preliminary to the practice of truth.
Non-injury
is love, indicated counter-wise. Here self-restraint (Yama) is again incumbent.
The meaning of non-injury is complete only when it is implemented
wholeheartedly—in thought, speech and action. The principles of love,
compassion, mercy, fellowship and goodwill are all entwined in the term
"non-injury." Unless these principles are fully practiced, the virtue
of non-injury remains artificial.
Whilst
love is a direct expression for non-injury, its logical fruition is in service.
That much-maligned term, "love," which is overly misapplied to sensual
tomfoolery, selfish attachment, circumstantial sentimentality, emotional
fixation and superimposed self-pity, is, indeed, a rare plant that grows only in
the garden of divine life and that has to be continuously tended and nurtured to
make it embosom in all its glory. Love and service are inseparable. So, too,
with understanding of, and respect for, the feelings of others. One cannot be
said to possess love for humanity and yet be selfish and callous to the
suffering of others. Thus selfless service is divine love in action.
If
you are able to cultivate and practice these three basic tenets of divine life,
which, in reality, traverse the entire gamut of practical spirituality, then you
are on the road of Self-realization, the ultimate goal of human aspiration. Even
a rudimentary success in this path is greatly conducive to one’s peace and
happiness, the worthiness of existence, to the betterment of human nature, to
the good of society and the world at large. A collective awareness of the great
importance of divine life, with all its pragmatic values, can surely contribute,
in a large measure, to the promotion of world peace, solidarity and fellowship.
Brahmavidya is, in other words, the knowledge of
divine life, the central ideal of all spiritual aspirants. In this alone lies
the salvation of mankind. May the blessings of the Divine Guru be upon all.
