Why should one aim for attainment of the Moksha rather than heaven?

Contents


1. Types of happiness and unhappiness

1.1 When alive

A. According to the scriptures: Physical (adhibhautik), divine (adhidaivik) and spiritual (adhyatmik) are the types according to the scriptures. These types are classified according to the cause of happiness or unhappiness. We will understand this better with an example. Let us take the example of the sun.

  • 1. Physical (adhibhautik): The sun being of the form of radiance, it has a tremendous amount of heat. The warm sunlight feels pleasant in winter but the same proves distressful during summer. Thus, the happiness or unhappiness experienced from the various objects created from the five great cosmic elements (panchmahabhuta) are termed as physical (adibhautik). The happiness and unhappiness from fire, drought, excessive rainfall, so also from animals and man are included in this type.
  • 2. Divine (adhidaivik): The deity Savita regulates all the activities of the sun. This deity is appeased by one who repeats (chants) Her Name and blesses him. Hence, such happiness is termed as divine (adhidaivik) happiness. However, should this deity get enraged it curses the person who consequently has to experience unhappiness. In short, the happiness and unhappiness arising from the grace of the deities or their rage, those from ghosts, spirits etc., unhappiness experienced after death are included in this category.
  • 3. Spiritual (adhyatmik):Physical: Due to an imbalance of the three humours (dosha), vata (wind), pitta (bile) and kapha (phelgm).Psychological: Due to the six foes of the soul (shadripu) namely, desire (kam), anger (krodh), greed (lobh), vanity (mada), attachment (moha) and jealousy (matsar). These defects too are dependent on the three humours vata, pitta and kapha.

        To overcome the unhappiness arising from physical and divine causes, generally external measures need to be employed. Thus, this unhappiness is curable with external remedies. Psychological unhappiness on the other hand need internal measures for their amelioration.

B. According to the terminology used in the holy text ‘Science of Spirituality’ compiled by Sanatan Sanstha: Physical and psychological.

1.2 After death

One experiences unhappiness on not obtaining those objects which gave oneself happiness when alive. Refer ‘Science of Spirituality : Vol. 13 – Death and After’.

1.3 Worldly, in other worlds and spiritual

  • A. Worldly: Relative to objects
  • B. In the subtle worlds: Relative to objects
  • C. Spiritual: Unrelative to objects

1.4 Relativity

  • A. Relative to unhappiness: One feels happy after recovering from an illness. If one who is unhappy due to ignorance is enlightened with knowledge the unhappiness vanishes; this can be called happiness relative to unhappiness.
  • B. Relative to happiness: When a well-to-do person procures a huge fortune, he feels happier.

If the reverse is true, one gets unhappiness relative to happiness and unhappiness.

1.5 Individual (vyashti) and for the sake of society (samashti)

‘Like every individual the target of society too should be happiness. Happiness of the society is the happiness of all or most of its members. Despite keeping this as the objective, society has to remain content with psychological happiness. With respect to physical happiness it is observed that if an individual begins experiencing excessive happiness then he begins to encroach on the happiness of another. Food, clothing and shelter are the basic needs of man. But it is not possible for society to provide them in abundance to the entire population. It is assumed that every individual will be given a minimal share of food. However if one tries to acquire an extra portion, another is deprived of it. Psychological happiness differs in this aspect. As an individual begins to experience more and more psychological happiness, he becomes the cause for others’ happiness, for instance by painting beautiful pictures, writing exquisite novels and plays, giving wonderful dance and vocal recitals, etc. Consequently others too acquire happiness from all this and as a result the artists become famous. Fame is a very luring psychological happiness. Just like sandalwood which imparts its fragrance to others, by reducing one’s physical happiness man should sacrifice oneself for the sake of others and be praised by society. This proves to be favourable for both and so the society too makes progress.’ (1)

2. Types of happiness

‘प्रापणात्‌ सर्वभोगानां परित्‍यागो विशिष्‍यते |’ means true happiness lies in the sacrifice of pleasures than in indulging in them.

2.1 Sattvik (sattva predominant), rajasik (raja predominant) and tamasik (tama predominant)

  • A. Sattvik: Giving happiness to others without thinking about one’s own happiness or suffering. Giving happiness to others does not reduce one’s happiness, as actually it is 100% happiness. This is happiness arising from the mind.
  • B. Rajasik: Trying to acquire happiness without causing any unhappiness to others. The happiness obtained from the sense organs and the motor organs is called rajasik happiness, eg. eating a delicacy. In this case, happiness or contentment is obtained instantly but ultimately it culminates into unhappiness for the reasons given below.1. One cannot experience a lot of happiness, eg. one can get a stomach upset by overeating a sweet dish.2. One cannot obtain the objects the moment they are desired, e.g. the sweet shop may be closed or a particular sweet may not be available in the shop.

    3. Sometimes it so happens that, the happiness gets converted into a necessity, e.g. after enjoying travelling by car it becomes a habit. Thereafter, if the car is unavailable for even a day, one feels unhappy.

  • C. Tamasik: One derives happiness by inflicting others with unhappiness and running away from the hardships of life, e.g. drinking alcohol, taking narcotics, harassing others. This may also be termed as happiness arising from ignorance.

Generally happiness experienced by the intellect is sattvik, that by the mind is rajasik and that by the body is tamasik in nature. The happiness derived after the intellect acquires spiritual knowledge is merely due to the elimination of ignorance which is gross. When the mind experiences happiness, its grossness too is decreased.

2.2 A pleasurable feeling, a pleasurable sensation (mod) and happiness (pramod)

When one sees an object which endows happiness a pleasurable feeling is generated in the mind. When that object is procured there is a pleasurable sensation and when experiencing it there is happiness.

2.3 According to the organs

All types of happiness arises from Brahman (God principle)

  • A. Brahmanand (Advaitanand): Happiness in its pure form is termed as Brahmanand or (Advaitanand), i.e. Bliss arising from Brahman or non-duality (advait).
  • B. Vidyanand (dnyananand): Happiness obtained from the intellect is termed as vidyanand or dnyananand, i.e. happiness obtained from knowledge (dnyan).
  • C. Vasananand: Happiness obtained from gratification of desires and aspirations, so also of anger, egoism, jealousy, etc. is termed as vasananand, i.e. happiness obtained from desire (vasana).
  • D. Vishayanand: Happiness (worldly happiness or object pleasure) obtained from the sense organs is termed as vishayanand.

Happiness other than Bliss obtained from Brahman (Brahmanand) are all of an impure nature and cannot grant complete contentment. Although all types of happiness arise from Brahman (God principle) yet the quality of happiness depends on the purity of the person experiencing it. Just as a reflection of an object is clearly seen in clean water but is not at all seen in muddy water, similarly only if the ego (aham) is pure does one experience the supreme Bliss of Brahman and not otherwise.

3. Climax of happiness and unhappiness

The peak of happiness is orgasm and that of unhappiness is when a seeker gets dejected when he does not find God. Since the happiness obtained during intercourse is physical, it is tamasik in nature, while the unhappiness experienced by the seeker is sattvik.

4. Efforts to obtain happiness and alleviate unhappiness

4.1 Efforts to obtain happiness

In schools, colleges, etc. one is taught history, geography, mathematics, etc. but not how to find Bliss. Hence living beings try to find as much happiness as possible with the five senses, mind and intellect. Man marries to obtain sensuous pleasure. Later he tries to get sexual pleasure to forget the unhappiness. With sensuous pleasure, suffering is only temporarily forgotten; it is not completely abolished.

4.2 Efforts to reduce unhappiness

यन्निमित्तं भवेच्‍छोकस्‍तापो वा दु:खमेव च |
आयासो वा यतो मूलमेकाङ्‌गमपि तत्त्यजेत्‌ ||
                                                                      – महाभारत १२.१७४.४३

Meaning: That which causes grief, stress, unhappiness or pain has to be sacrificed even though it may be an organ of our body. – Mahabharat 12.174.43

Instead of trying to acquire happiness man makes more efforts to reduce suffering, for example by going to a doctor when ill, getting the radio or car repaired when it breaks down, etc. Very few people regularly exercise to remain healthy, get the car serviced periodically, etc. The efforts made to alleviate suffering are not always successful. For instance, an incurable illness, old age and death are things about which an ordinary person can do nothing to reduce the consequent suffering.

In short, since one does not know how to obtain Bliss, the life of the majority of people is spent in trying to find small pleasures and in overcoming unhappiness.

5. Quantity of happiness obtained through various bodies

वेदनानां अधिष्‍ठानं मनो देहश्‍च सेंद्रिय: |
केशलोम नखाग्रान्नमल द्रवगुणैर्विना || – चरक शारीर १

Meaning: The hair on the body, tips of the nails, sweat and faeces do not experience unhappiness. Charak Sharir 1

5.1 Happiness obtained through the physical body through the medium of the five senses

Eating one’s favourite dish, listening to music, watching a movie, etc. are pleasurable initially but if one repeats the act over and over again the happiness obtained from it goes on decreasing and ultimately the same thing causes unhappiness. Hence in the holy text, Shrimadbhagvadgita (2:14) it is said,

मात्रास्‍पर्शास्‍तु कौन्‍तेय शीतोष्‍णसुखदु:खदा: |

Meaning: Cool and warm responses of the sense organs with objects give happiness or unhappiness respectively.

If a person begins eating a favourite dessert like ice cream, then he will relish the first three or four plates. He will eat the next three or four plates with less enthusiasm and finally will refuse more. If he is forced to eat it, then it will make him unhappy. The same occurs if one listens to the same song or watches the same movie over and over again. That is why the holy text, Adhyatmaramayan teaches that ultimately every kind of happiness culminates in unhappiness.

5.2 Happiness obtained through the subtle body (desire body, mental body)

The quality and quantity of happiness obtained by the mind, for example by loving someone is higher than that obtained through the five senses. Its duration is also longer. Later when love successfully culminates in marriage, the happiness obtained from it decreases.

5.3 Happiness obtained through the causal body (intellect)

Although the happiness obtained by the intellect by studying a particular subject, understanding it, solving a difficult mathematical problem, discovering something after doing research, etc. is of a higher quality and quantity than the happiness obtained through the mind, yet that too is transitory.

5.4 Quantity of happiness derived from various organs

Organ Quantity of
happiness %
1. Sense organs 10
Ears  2
Skin  0.9
Eyes  4
Tongue  3
Nose  0.1
2. Motor organs 10
Hands  2
Legs  2
Speech  2
Genitals  2
Anus  2
3. Mind 30
4. Subconscious mind 20
5. Intellect 30
Total 100

This table clarifies that one who has a handicap in a sense or a motor organ, like one with total deafness or one crippled in both the legs need not get dejected because in reality he is experiencing only 2% less happiness than a person who does not have these deficits. Inspite of this, several people develop an inferiority complex due to their handicap and make themselves unhappy.

5.5 Physical and psychological happiness

Physical happiness can affect health adversely. This does not occur with psychological happiness.

5.6 Various bodies and the quality and quantity of happiness and unhappiness

There are differences in the quality and quantity of happiness and unhappiness obtained through the physical (five sense organs), subtle (vital energy and mind) and causal (intellect) bodies. To cite an example, the pain in the physical body is localised to the site of the injury whereas in the mental body it is generalised. The diagram below illustrates the amount of happiness in various bodies.

6. Happiness experienced by animals and man

In case of animals, fulfillment of the sense organs and motor organs means happiness. In case of man, emotions and intellect carry out their natural functions in every happiness generated from the organs, e.g. despite a delicious dish being pleasurable, if it is given to one whose close relative has expired, he will not enjoy it. Intellectually, if one is given one’s favourite sweet dish he will experience happiness but a diabetic will not derive happiness from it, although he may like sweets. ‘The happiness experienced by Lord Indra during sexual intercourse with his consort, Indrani in heaven is the same as that experienced by a dog with its partner on the earth. This happiness is experienced equally by all higher and lower animals.’ (2)

7. The seven regions (saptaloks) and happiness

The maximum limit of happiness that a man can experience is one unit. A healthy, strong and righteous young adult who has all types of worldly gadgets at his disposal and has an intense desire to experience happiness, is able to experience it. Sage Jaimini defines heavenly happiness as one which is totally devoid of any unhappiness and an extremely happy state. The deities experience happiness in millions of units (1012). Eternal happiness of Brahmanand (Bliss arising from Brahman principle) is hundreds of million times (1020) the happiness experienced by the deities. It is beyond description in words and cannot be conceived by the human mind. Although this is the case, man can undertake spiritual practice consistently and experience the Bliss arising from Brahman in the present birth itself. The earth (bhulok), nether world (bhuvalok), heaven (svargalok) and the maha, jana, tapa and satya loks constitute the seven regions. It is because there is a lot of happiness in heaven that when there is a great amount of happiness on the earth, it is termed as heavenly. However one does not experience Bliss in heaven. That is why one should aim for attainment of the Final Liberation rather than heaven. As one ascends the maha, jana, tapa and satya regions, the Bliss that one experiences increases in quality, quantity and duration.

7.1 Special features of heavenly happiness

  • A. In heaven, one experiences happiness instantly as desires are fulfilled the moment one gets a thought. However, on earth one needs to make efforts to obtain happiness despite which, at times one feels contented and at times not.
  • B. There is only happiness in heaven and it has absolutely no trace of unhappiness. In every happiness experienced on earth there is at least some part of unhappiness. One experiences happiness after eating one sweet dish, (e.g. a ladu) but if one eats 20 of them one develops a stomach ache or suffers from diarrhoea. This implies that in eating every sweet dish there is 1/20th part of unhappiness hidden in it.
  • C. One experiences continuous happiness in heaven. As against this, on earth events which give happiness and unhappiness occur alternately.
  • D. Often on earth relief from unhappiness gives happiness, eg. a hungry person feels happy when he gets food. As against this in heaven, as there are no hardships, unhappiness, fear or hunger one only experiences pure happiness.

Although this is so, happiness experienced in heaven has its own limitations and that of time. Happiness to be experienced by a person in heaven is decided according to the quantity of merits (punya) and their type. Although it is true that everyone experiences happiness in heaven; yet an individual may even feel jealous seeing that another enjoys a greater amount and better quantity of happiness. After enjoying happiness in heaven, a person has to be born once again on earth.

8. Influence of time and happiness and unhappiness

Since one is aware of one’s body during unhappiness, time seems to pass slowly. As against this, there is no awareness of the body during happiness, hence time passes quickly. Thus one experiences time due to awareness of the body. In reality there is no such thing as time.

8.1 Planets and happiness and unhappiness

One is born at such a time when the position of the planets is conducive for one to experience what one is destined. Hence it is not that an individual faces happiness and unhappiness due to the planets.

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Why should one pray to the objects in daily use?

Contents


1. Some prayers which are useful to awaken spiritual emotion

1.1 Prayers related to day-to-day life

Along with prayers to the Guru and God, the prayers given below will prove useful for making spiritual progress.

A. Prayer to the deity of worship to improve the repetition (chanting) of The Lord’s Name: O deity, please remind me to repeat (chant) The Lord’s Name so as to facilitate my spiritual progress. May the Name I repeat (chant) reach Your holy feet. May I be able to experience the immense, sweet Bliss in Your Name. May my mind remain engrossed in the Bliss of Your Name.

B. Prayer to the Guru for making spiritual progress: May I learn something new about spiritual practice from every incident and from each and everyone. Please teach me to perform every task as spiritual practice.

C. Prayer to the deity of worship to protect from distressing energies: May distressing energies not derive benefit from the repetition (chanting) of The Lord’s Name and spiritual practice that I do. Please eliminate the distressing energies which pose obstacles in my spiritual practice and in the Guru’s mission. Also create a permanent protective armour around me.

D. Prayers to various deities according to the mission: A few examples of these are given below. When praying to every deity, one should ask for intellect and energy to be able to perform a task along with repetition (chanting) of The Lord’s Name, as per the expectations of the Guru.

  • Lord Ganapati: O Lord Ganesh, You are the endower of intellect and destroyer of obstacles. Please create an armour around me with Your noose and eliminate the obstacles in my service unto the Absolute Truth (satseva).
  • Deity Sarasvati: O Sarasvati, You are the deity of knowledge. Guide me appropriately to render service unto the Guru.
  • Deity of the premise (vastudevata): O deity of this premise, You have given me shelter in this premise. It is here that I have been endowed with the opportunity to undertake spiritual practice. Please protect me from all evil when practising Spirituality.
  • Deity of the place (sthanadevata): O deity of this place, I am undertaking spiritual practice with Your grace, sheltered by this place which is in Your control. Please protect this place from malevolent energies and create an atmosphere conducive for my spiritual practice.An account of what a seeker experienced in this context is given further.
  • Annapurnamata (the provider of food): Give me strength and inspiration to undertake spiritual practice after partaking of the food with which I have been provided with Your grace. I pray unto You to make me partake of this food amidst repetition (chanting) of The Lord’s Name and with spiritual emotion for the Guru.
  • Deity of water (jaladevata): May the raja and tama components reduce and the sattva component within me grow after drinking this water which I have obtained with Your grace.
  • Deity of the earth (bhumidevata): It is with Your support that I can survive and undertake spiritual practice. Just as You protect all beings by accepting their qualities and defects, so also may I become expansive.
  • Deity of fire (agnidevata): O deity, destroy all my personality defects and useless thoughts just as You incinerate everything which comes in contact with You.
  • Village deity (gramadevata) and deity of the territory (kshetrapaldevata): O deities, protect me from distressing energies and all calamities and make the atmosphere conducive for my spiritual practice.

E. Prayers to various objects with which one is constantly associated: The God principle exists in all animate and inanimate creation. For rapid awakening of spiritual emotion for God, it is important to harbour awareness about the God principle continuously. It is beneficial to live life with this emotion. One needs to harbour the spiritual emotion that the divine principle exists in all creation. By praying to objects used in day-to-day life, this spiritual emotion develops faster. Here, the objects generally used by an average seeker at some point during the day have been discussed. The prayers made unto them will help one to frame prayers for other objects as well.

  • Chair / mat: O chair, you do not belong to me rather, you are my Guru’s seat. May I develop an encompassing nature with which you incorporate everyone ignoring their qualities and defects.
  • Watch: It is with your grace that I can plan my day’s schedule. You always remind me of the present. May all the service I render occur as per the schedule.
  • Pen, pencil, eraser, notebook, writing pad, diary, etc.: I am able to study Spirituality because of you. Just as you sacrifice yourselves for the sake of others, may I too be able to sacrifice myself in the service of the Guru and impart spiritual knowledge to other seekers
  • Foodstuff used in the kitchen: All of you offer yourselves in the preparation of nourishing meals for others after consumption of which they are able to undertake spiritual practice. I pray, I too may be able to render service unto the Guru such that it will be conducive to the spiritual practice of others.
  • Vehicles: I pray to you to endow me with benevolent intellect to enhance my spiritual practice with the precious time and energy I have saved by using you.

1.2 Prayers regarding service or activities

Some people working under the guidance of a religious organisation participate in the activities of the Sanstha as service. Seekers who participate in the activities of the Sanstha should pray, taking into consideration the spiritual emotion that they should harbour when rendering that service. If this is done then it will certainly assist in the generation of spiritual emotion. When rendering service, the general prayer to be recited unto the Guru or God is as given below –

  • General prayer: ‘O Guru / God, it is with Your grace that I have obtained the opportunity to render this service. May I be able to render service amidst repetition (chanting) of The Lord’s Name by offering my body, mind, intellect and ego unto You. If distressing energies pose any obstacles in this service then may they be overcome by the grace of God.
  • Specific prayer: The prayer has to be altered according to the task to be done, e.g. when delivering a discourse the lines ‘May my repetition (chanting) occur simultaneously’ should be omitted because one cannot repeat (chant) The Lord’s Name when speaking. At the same time, when conducting a satsang (spiritual meeting) or when propagating Spirituality, one needs to pray thus, ‘Please endow all seekers with the opportunity, energy and intellect to participate in this mission.’ Some examples cited below will illustrate the specific prayer to be recited before performing a particular task so that the service is rendered with more spiritual emotion.

A. Spread of Spirituality and conducting satsangs (spiritual meetings)

1. Spiritual emotion (bhav)

  • Propagation of Spirituality and satsang are the two most powerful tools to impress the message of reinstatement of Righteousness (Dharma) and holy company (satsang) upon seekers and society.
  • Propagation of Spirituality and satsang are an opportunity endowed to me by the Guru to study Spirituality, to undertake spiritual practice for the sake of society, so also to repay the debt unto society.
  • Propagation of Spirituality is an excellent medium to practise devotion for The Lord in the form of singing His praises (kirtan) which is a type of the nine-fold devotion (navavidhabhakti).
  • Participation in the Guru’s mission of social upliftment, protecting the society and propagation of Righteoussness (Dharma) are akin to the squirrel helping in Lord Ramachandra’s task of building the bridge to Lanka.
  • Satsang (spiritual meeting) is the centre of exchange of divine consciousness (chaitanya). I have to enhance my spiritual practice to a great extent so that divine consciousness develops within me and also helps the other seekers attending the satsang. I should also make efforts to create awareness among seekers attending satsang so that they undertake spiritual practice to generate divine consciousness within them.
  • I have to create seekers who will propagate Righteousness and play an active role in the mission of my Guru, sacrificing everything for it.

2. Prayer: I am Your messenger. May I constantly obtain an opportunity to serve Your collective form existing as society.

3. Prayers to tools which assist in spiritual practice

  • Apron and cap: I am able to render service towards the Absolute Truth without any obstacles because of you who serves as an armour and helmet respectively for me. May I too develop the potential to protect others and may the divine consciousness within me grow.
  • Book stand for exhibition of holy texts: You stand still for several hours devoid of boredom and help in delivering the Guru’s message to the people. May I be inspired by you to spread every message of the Guru to the society and to sacrifice my entire self to the Guru.
  • Cloth banners: You serve the Guru by delivering my Guru’s thoughts to all, with divine consciousness. May I too develop the same divine consciousness as you.
  • Chalk and blackboard: May I be able to strive like you to impart knowledge to others. May all seekers grasp well, all that is written on the blackboard.
  • Chair, mat, watch and pen, pencil, eraser, notebook, pad, diary, etc.

B. Moral education classes for children: You have entrusted me with the responsibility of impressing the importance of spiritual practice in children, making them capable of augmenting the Guru’s mission and laying foundation of the Divine kingdom. Get this service done from me appropriately.

C. Workshops on Spirituality: Getting other seekers to study Spirituality is my spiritual practice for the sake of society. Prepare me appropriately for the workshop so that the knowldege of both grows and spiritual evolution of both occurs.

D. Satsangs (spiritual meetings) of repetition (chanting) of The Lord’s Name: If the service that I render to draw society towards spiritual practice and experience the sweet nectar of repeating (chanting) The Lord’s Name occurs with spiritual emotion, then it will generate spiritual emotion among the people. May all seekers repeat (chant) The Lord’s Name with spiritual emotion and remain active in spiritual practice.

E. Self-defence training courses

Prayer: By giving me physical training, you have enhanced my prowess and skill to fight on the physical plane in the mission of reinstatement of Righteousness. I am going to offer this to The Lord through the medium of training camps. Give me the strength to make all the seekers in the training active.

Prayer to some tools which assist this service:

  • Arms used in self-defence training: I will be unable to indulge in a physical combat without your assistance. May I too develop the prowess to fight just as you.
  • Apron and cap

F. Exhibition of holy texts and periodicals: Holy texts and periodicals are the most important media for imparting knowledge to and for repayment of debts unto society. Both these media create social awareness about the setup of an ideal Divine kingdom in a state and also provoke society to undertake spiritual practice. Get service done from me such that through these media, Your message will reach the masses.

G. Campaigns, processions of repeating (chanting) The Lord’s Name and rallies for spread of Spirituality: Unrighteousness in society, anarchy, inactivity, denigration of deities, malpractices in religious rituals / festivals, etc. are all obstacles in the task of reinstatement of the Divine kingdom. When Lord Shrikrushna lifted the Govardhan mountain with His little finger, the cowherds and their wives offered assistance by holding their sticks for support. We too are participating in Your mission of reinstatement of Righteousness in the some way, so give us Your blessings.

H. Getting advertisements for the Guru’s mission and collecting offerings: The advertisements and donations that I collect for the Guru’s mission is akin to the alms (bhiksha) that disciples collected from people for their Gurus in ancient times. I shall use these alms for the sake of propagation of Righteousness (Dharma). You have endowed me with this opportunity so that I can offer my ego and spread Spirituality in society. Bless me so that I am able to render this service appropriately.

I. Accounts section: I pray, the donations given by society towards the cause of reinstatement of Righteousness be properly and accurately assessed through this service.

J. Book section

Spiritual emotion

  • Holy texts are divine tools created through the medium of the Guru. Assisting in the task of publication of holy texts amounts to helping in the mission of propagating Righteousness.

Prayer: The more enriched with divine consciousness these holy texts are, the more will society benefit from them for thousands of years. Since You are using me as a medium to get these holy texts done, may my spiritual practice too be such that I develop maximum divine consciousness.

K. Art section

Spiritual emotion

  • This section includes painting, sculpture, music and creation of sattvik alphabets as paths of spiritual practice to attain Self-realisation.
  • When rendering service, if the deity of that form of art is worshipped then the qualities of that deity can be imbibed into oneself.
  • Creation of sattvik (sattva predominant) pictures of deities, idols, etc. is an important task in the mission of reinstatement of Righteousness.

Prayer: I have been endowed with this invaluable opportunity to render service in the subtle section which is beyond the intellect, only because of Your grace. May I develop the ability to acquire knowledge from the subtle dimension to render this service.

L. Prayers about some common articles useful in various services or activities

  • Telephone, fax machine and email: It is because of service rendered by you that servitors of the Guru are able to communicate with each other. It is because of you that they get the right guidance and their spiritual practice grows. May I too be able to serve God constantly like you.
  • Computer, printer, U.P.S. and generator: It is because of your team work that the Guru’s thoughts can be printed. Thus all of you assist in the mission of the Guru. May spiritual practice create an impression on my mind likewise and make me an ideal seeker as soon as possible.
  • Calculator: Just as you save my time which is equivalent to wealth, so also make me plan my service unto the Absolute Truth such that I devote maximum time to spiritual practice.

M. Section of tending to animals: This cowshed is my Guru’s ashram (hermitage) and all these animals are my Guru’s servitors. I pray, you to get all of us to render appropriate service unto you. Let all these animals be protected with Your grace alone.

N. Subtle section

  • Prayer unto the Guru: I would never be able to combat distressing energies without Your grace. Make me aware of all my personality defects where distressing energies can attack and also bestow me with benevolent intellect to improve these defects. May my fearlessness and dedication unto the Guru grow constantly through this form of service.
  • Prayer unto deities: I pray unto You as advised by my Guru so that You protect seekers. Please protect us from distressing energies which pose obstacles in the spiritual practice of seekers and in the mission of the Guru. Also create a protective armour around us. Endow me with vital energy (pranshakti) so that I increase my participation in this crusade against distressing energies. Also endow subtle energies who wish to undertake spiritual practice with benevolent intellect to do so.

2. Spiritual emotion (bhav) and distressing energies

Based on the tenet that ‘God exists where there is spiritual emotion’, distressing energies cannot trouble the mind and intellect of an individual in a state of spiritual emotion. A seeker is unable to remain in a state of spiritual emotion continuously. Only saints with a spiritual level beyond 90% can remain in a perpetual state of spiritual emotion. The average seeker repeats (chants) The Lord’s Name continuously, repeats (chants) it aloud and repeats (chants) it in a group and also uses holy ash (vibhuti) and cow’s urine (gomutra) to combat distressing energies. The remedies to be employed to overcome distressing energies are given in concise form in a separate volume on ‘Measures to remove distressing energies’.