Annihilating Sanskaras: Two Analogies – 2. A ball of string and its coilings

(continued from previous post)

And how to do this?

Take, as another analogy, a ball of string and its coilings. At first, the winding process creates natural loops and knots and these are like sanskaras. The twists and knots put the string—representing Self—into a quandary, a puzzlement, such that it forgets its real Self and instead diverts and concentrates its mind on those very coils and knots that sanskaras have created. Now to reverse and unwind these coils, someone must take hold of the string (or handkerchief, if one wants to use this as an illustration) from the top and source of all the coiling and then wind backwards, so that all the turns and twists and loops in the string disappear automatically, one by one. The moment that all the coils are unwound, the string realizes itself—”I am the string, and I am FREE!” Originally, the string had no knowledge of its freedom. This experience it acquired by getting itself caught in the grip and binding of the turns and twists and coils. But when free from the coils, immediately it realizes that it was as free originally as it is now, with only this difference: that now it knows its state, whereas originally it did not.

As we have said, the unwinding can be accomplished if the ball of string is held from the top where the coils begin; the winding process has to be done in reverse from that point. And who is it who thus grasps the string (or hand kerchief) from the top where the twists and coils (sanskaras) originate, and turns and winds in the reverse direction? It is the Guru who does so! The moment yours string comes into his hands, the duty of unraveling the various knots and twists and coils in it falls on his head. In other words, once you surrender yourself to a Sadguru, you are sure to progress and advance towards Realization along the Mukti marg, which is the way to win freedom from the ceaseless rounds of births and deaths.

– “Meher Baba’s Tiffin lectures”, p27
20-May-1926; Meherabad

Annihilating Sanskaras: Two Analogies – 1. The tailor and the coat

You people die a thousand deaths, and despite that, you stay where you are and do not progress. You continue to get caught up in the ceaseless rounds of birth and death, because you continue to mistake the teacup, which is the sadhan or means, for the tea itself, which is the Real and the Original.

[In an earlier Tiffin lecture Baba said:  The proper use of the cup and saucer is for the drinking of tea. That is, the cup and saucer serve merely as the means for drinking tea. The moment the tea is drunk and swallowed into your stomach, the means – the cup and saucer- should be put aside. In just the same way, once you gain the Realization of Self, this body, which is only a means towards that aim, is to be renounced. For what is the use of it then, after the Experience of Truth?]

That is, you take this body of yours and this life you lead to be Truth and Real Existence, whereas in actuality this body is only a medium for advancement towards the Goal of Truth. All this mischief is caused by those devilish sanskaras! Get yourself freed from the bindings of these sanskaras and you will find Khuda, you will realize God. All this business of your dying and taking birth again and again is like tearing off old coats while the tailor Waman* sews and prepares new ones for you. “Coat” here signifies the body, and “tailor” represents the sanskaras. No sooner has one coat been torn off the tailor proceeds to prepare a new one. In just the same way, when your body falls to destruction at death, your sanskaras mold and shape a replacement. To bring this process of “sewing and destroying” to an end for once and for all, the belly of the tailor must be split open and cut to pieces. That is, the original source of production, which is the sanskaras, must be sliced up and destroyed, for all this mischief results from these sanskaras, which have, therefore, to be gotten rid of.

– “Meher Baba’s Tiffin lectures”, p26
20-May-1926; Meherabad

*Waman is a local tailor

Giving up your life

“He who does not give up his life does not reach his Beloved God.”

… Now what is the meaning of this “life giving”? Does it mean jumping out of running car or committing suicide with self-inflicted violence and torture to the body? No. Not at all. “Give up life” means to renounce Maya’s delusion. To renounce false impressions – of the pleasures of this material world, normally experienced and enjoyed though this gross body and mind. Thus “to give up life” means to “die” in the real sense pf the world, that is, to surrender to a Sadguru, to fall at His feet and get hold pf them so firmly as never to leave him.

Just like these chappals (footwear) on your feet that go wherever the feet go – at one moment, say, into a King’s palace, and at another, through the nark*(excrement): whatever the circumstances, the chappal’s duty is to go where the feet go. Not only this, but the chappals should stick to the feet so strongly as eventually to become one with them. The chappals should actually merge with the feet, forsaking their present name and existence as mere chappals or footwear. In the same way, one should stick to the Guru by giving up all material pleasures, ease, rest, and so forth, and by keeping aloof from and avoiding the inducements and allurements of Maya – and that too, in spite of getting “kicks” from the Guru even while sticking to him. Mind you, to “surrender” and “stick to” a Guru means no merely to show off and pretend to wisdom by taking his “sacred darshan” twenty-four times a day! Nay, not that, but rather, “sticking to the Guru” means strictly obeying his orders and getting his every word carried out.

To live without any thought of “self”, to live selflessly,
means to die a living death. The death and, destruction of
all desires, thoughts, and the mind itself- this is what is
meant by “giving up your life”

– “Meher Baba’s Tiffin lectures”#, p25
20-May-1926; Meherabad

* Nark literally means hell

#Meher Baba’s Tiffin Lectures, a collection of fifty-two discourses, were given by Meher Baba from 1926–27. Edited by Meherwan Jessawala and Dr Ward Parks, it was published in 2017.

The need for active effort

Commenting on the statement, “Finding God is the eternal problem and struggle,” Baba explained:

It is true. But one must not stop there and make no efforts, taking that problem as impossible to solve, and feeling despondent, give it up. That search and struggle must continue, with added vigor and enthusiasm at every step, and the longing developed so intensely that it becomes one’s only problem in life. To that end, one should struggle, moving on and on, and try to find all sources of enlightenment in the solution of this.

The best, easiest, quickest way is to find a Master who has realised God. Although that is not easy at all, and one may have to come across many false and fake ones before he finds the real one. But if the longing for that eternal search is kept up, he will come across one who will guide him right to the goal.

Even those living in the company with a Master should not feel content and say that they have found everything because they have found a living Master. For even though it is a true statement, it lacks actual experience. And experience can never be had without effort. So try, all of you, to see your Master as he really is, and not as he appears to you. And even in your Master, try to find that infinite experience that pervades everywhere.

-Treasures, p237-238

Resign to the will of God and be happy

Real happiness is within; once you know how to attain it, you will find it everywhere. (Love Alone Prevails, Kitty Davy, p129)

Everyone can be happy, but some feel happy and some feel miserable. Those who constantly want something will never feel happy. Misery is bound to accompany wanting. Those who never want for themselves but for others, they can feel happy. (Awakener magazine Vol. IV, Number 3, p15)

If [people] would just resign to the will of God, they would be happy, because they would know how to feel happy. One should not think of self; one should think of others, and try to make others happy. Then there would not be any strife. All would be happy, everything would be harmonious. (Awakener magazine Vol. IV, Number 3, p16)


“Fear means there is no love”

Fear acts as a thick curtain between the “I” and the “you.”…[I]t…nourishes deep distrust of the other [and] inevitably brings about a shrinking and withdrawal of consciousness, so as to exclude the being of another from the context of one’s own life. Therefore, not only other souls but God should be loved and not feared. (Discourse 7th Ed., p167)

Fear means there is no love, so think of Baba from the bottom of your heart. (As Only God Can Love, Drawin Shaw, p228)

The truly religious man is he who is God-loving and not God-fearing. (Treasures, p11)

You can love Him in any form

Baba told him [Professor Dagray]: “All understanding is not knowing. Everything that can be understood is not God … I have said repeatedly all along — since ages, I have been saying: The only thing worth living for and dying for is God.

“In any form, you can love Him. Through any gesture, you can love Him. Love His impersonal or personal aspect. Love Baba or love God within you. It is the same, but the feeling of love must be from within. So now that you have seen Baba, God will make you love Him. My love will guide you. So now make a firm resolve: love God, love Baba.”, p3079
May, 1952; Myrtle Beach

He learned a hard lesson about lying to Baba

GSN Moorty to the right of Baba in back coat

During his interview, Dr. Moorty told Baba that he had urgent work in Poona and asked permission to leave. Baba asked, “Can’t you remain until the sahavas is over?”

Although it was untrue, Moorty replied, “No, I have some important work.”

Baba permitted him to leave, but when he reached Poona he found to his astonishment that his host’s residence was locked and no one was around. He did not know anyone else in Poona. He had told Baba a lie and as a result had to spend the night on the railway station platform. The next day, he returned to Ahmednagar and conferred with Adi Sr. His intention was to go back to Meherabad, but Adi persuaded him it was best to return home. Moorty again had to waste a day at the Ahmednagar station, waiting to catch the train. He learned a hard lesson about lying to Baba, but the incident established his deep faith in Baba and his head bowed at Baba’s feet. Moorty returned to Kharagpur and never committed the same mistake again., p3885
Nov, 1955; Meherabad

The illusion and dream – Part 2 (Final)

Baba at Sakori

Japa and tapa (repetition of God’s name and penance or austerities) are also a dream. All these acts create bindings. Fasting, too, is a binding. To eat is a binding.

To escape from this bondage, leave everything to Baba and dedicate to him, in all honesty and with full sincerity, your everything. The meaning of dedication is that whatever good or bad you do during the twenty-four hours, attribute them to me. The meaning of this is that you must have full and firm faith that Baba is the sole doer, and you do nothing. You should not even have a thought of doing anything, and the belief that I do everything should be so rocklike and natural that you truly feel that Baba does all. But, it is extremely difficult to follow this.

All my discourses and other spiritual literature have no meaning. They have no substance in them. My present State is due to one kiss from Babajan. Never will this State be realized by studying any literature – religious or spiritual!, p3538
March 1954; Sakoti

The illusion and dream – Part 1

Baba at Sakori beside Upasni Maharaj’s samadhi, 1954

Baba asked Gulmai to relate what Upasni Maharaj had told her about him years before in Sakori. Gulmai said, “Maharaj once told me that Merwan would come here and sit in this place. You are sitting on the very spot pointed out by Maharaj. Maharaj also said that many persons would be present here before you and you would deliver a discourse. All this has been fulfilled today.”

In response, Baba explained about “the dream of creation:

All this is a delusion. Whatever you see, what you hear and what you think is all illusion. Whatever you see externally, that, too, is imagination. But its grip is so tight that you cannot free yourselves. You are the possessors of Infinite Knowledge, Infinite Power and Infinite Bliss; but you are so helpless due to the grip of illusion that Reality has slipped out of your hands.

For instance, you are all sitting here; but, in actuality, you are not sitting here, nor will you get up and go anywhere. Because of this illusion, you feel as if you do. You have to free yourselves from this illusory grip, which in fact does not exist. It is actually as if you are dreaming. In the dream you play, you eat and do many things; but, in truth, you do not do a thing! While you are dreaming, suppose I appear in your dream and tell you that you are dreaming. Still, you will go on dreaming, and my telling will not help awaken you in the least. However much you are told that you are dreaming, that will not put an end to your dream. You would only go on dreaming. But, when I slap you soundly, you will immediately be awakened, and your dream will end.

In the same way, to awaken you from your present dream of sitting here, such a slap is necessary! However much I explain to you now that you are dreaming, and that all this – your sitting in front of me, talking, moving about, eating, drinking, and so forth – is all a dream, it will be of no use to you, because you will not understand it. But, if I were to slap you – if my grace were to descend on you – you will be awakened automatically and instantly you will realize me. You will then know that all this is a dream; the whole creation is a dream and that you are dreaming day and night., p3538
March 1954; Sakoti