Brahma-Vidya
(science of God), is the Science of sciences. The knower of
Brahma-Vidya or the Science of Brahman or the Science of the Absolute,
knows everything. His knowledge is full. He has the whole experience
through intuition or revelation. Take your firm seat on the rock-bottom
of the Upanishadic truths and accept the findings of science only if
they tally with the Upanishadic truths, otherwise reject them
ruthlessly.
All secular sciences have their own limitations. A
scientist works on the physical plane with a finite mind and with
instruments. He knows the physical laws. He has some knowledge of the
elements, atoms and physical energy. His knowledge is fragmentary. He
has no experience of the whole. He has no knowledge of transcendental or super sensual things.
Science is only a partially unified
knowledge. A scientist infers, investigates and draws exact conclusions
from his observations. He understands Nature but he knows nothing of the
origin or destiny of Nature.
Who made the sun and gave power to
its rays? Who combined four parts of nitrogen with one part of oxygen?
Who gave power to the electrons? Who gave power to the atoms to combine
into molecules? Who or what made and bestowed upon the ultimate
particles of matter their marvelous power of varied interaction?
Science does not know this great mystery. On the contrary, Yoga is
completely unified knowledge. A Yogi gets inner, divine realization. He
clearly sees with his inner Yogic eye the subtle rudiments of matter. He
identifies himself with the Supreme Being who is the Lord of Prakriti
or matter. He gets control over the five elements. He clearly
understands the whole mystery of creation through direct intuitional
knowledge. The scientist lacks this sort of knowledge. He has only
experimental knowledge.
In the matter of evidence in psychological
questions, the sense-perceptions with which science naturally deals are
only second-rate criteria and are therefore to be received with
caution. The closing of the external channels of sensation is usually
the signal for the opening of the psychic and, from all evidence, it
would seem that the psychic sense is more extensive, acute and in every
way more dependable than the physical.
The business of science is generalization of phenomena; it is the function of philosophy and Yoga
to explain. Religion is the practical aspect of philosophy. Philosophy
is the rational aspect of religion. The scientist tries to answer the
"how" of the problem; the philosopher and the Yogi attempt to answer the
"why" of it. It is a mistake to say that such and such an event occurs
because of certain laws of Nature. The laws of Nature do not give any
real explanation of the phenomena. A law of Nature is simply a
statement, in terms as general as possible, of what happens under given
circumstances in a natural phenomenon. Science is only concerned with
the phenomena. Science shows a marvelous harmony of Nature. But it is
the problem of philosophy and Yoga to solve the why" of Nature's
harmony.
Scientists possess a partial knowledge of the universe.
They have not understood the whole code of Nature's laws. They have no
knowledge of the occult side of things. They have no knowledge of the
astral, mental and higher planes such as Brahma-Loka or the world of
Brahma. The unseen world is of far greater importance than the
sense-universe which is visible to the naked eye. A fully developed Yogi
can function on all planes and so he has full knowledge of the
manifested and the unmanifested Nature. The senses, by which you get a
knowledge of the external objects, are not fully developed. Therefore,
the knowledge obtained is partial. The external senses are exact
counterparts of the internal astral senses. Scientists have no knowledge
of the subtle rudiments of matter. Life will become fuller and richer
when one develops this inner eyesight by the practice of Yoga. Just as
blood, when seen under the microscope, reveals many mysterious things,
such as leucocytes, nuclei, pigment, germs and bacilli, so also the
inner Yogic eye reveals many a mystery to the hidden side of things. The
knowledge of the scientists is only fragmentary or partial, whereas the
knowledge of the Yogis who have realized the Truth is full and perfect.
In
its outlook, science differs radically from philosophical musings.
Consequently, the mode of approach of science to its specific problems
is different from that of philosophy. Yet there is some similarity in
the findings of both science and philosophy when some broad questions
are discussed.
Scientists have to learn many things from the
seers of the East. Who gave power to the electrons to revolve? What is
at the bottom of these electrons? Who gave life to the cell or the
protoplasm? Who gave intelligence to the cells to secrete milk or bile
or gastric juice from the blood? The scientists are still observing and
experimenting. They are still groping in darkness. What is the cause of
the origin of an impulse? Who is the director of the mind? What is the
cause of the origin of thought? Even if all the living scientists were
to put their heads together to solve these questions, they cannot give
definite and conclusive answers.
The mind of a scientist cannot
work on higher spiritual planes. It is gross and impure. it has outgoing
tendencies. It is filled with desires, passions and worldly
impressions. The scientist cannot look within, introspect and meditate.
He can analyze the atoms of different elements but he cannot do
self-analysis. He can bombard the atoms, watch the movements of the
electrons and make discoveries in Nature. But the mind of a Rishi or a
Yogi is subtle and pure. It is free from worldly desires and passions,
from selfishness, lust and hatred. It is equipped with the instructions
of the sages and the Srutis (revelations, i.e. The Vedas). It is filled
with purity. It is free from outgoing tendencies. It is fit for divine
contemplation. It is properly disciplined in a variety of ways through
rigorous austerity and self-restraint. The Yogi undergoes a discipline, a
rare discipline-through the practice of tranquility of mind, control
of the senses, restraints, internal and external purification,
etc.-which cannot be had in the universities.
The scientist
observes the physical phenomena, makes experiments and goes from the
effects to the cause. The Rishi or the Yogi goes directly to the cause
or the source. He dives deep into the source and brings forth the pearl
of knowledge of the Self. The man of science sees and observes things
only as they appear to be to his sense-perception. The seer perceives
them as they actually are in their very essential nature. He has direct
intuition and perception of the Truth through Nirvikalpa Samadhi
(super conscious state). Then he comes to the effect-the manifested
universe. Therefore, his utterances are infallible. They are gospel
truths. The Srutis of the Upanishads are direct revelations. They are
the infallible utterances of the seers or sages. They are beyond
questioning, beyond the least shadow of doubt.
When the Yogi
attains the knowledge of the Eternal, he acquires the knowledge of all
secular sciences as well, because all sciences hang upon Brahma-Vidya.
If you have knowledge of clay or thread or gold, you will have knowledge
of all the modifications of clay or thread or gold.
Scientists are also Adwaitins or non-dualists. They say:
"There
is only one substance in this world. That is electron. The whole world
is a mass of energy." Energy is the God of the scientists. Energy is the
God of the Shaktas (a sect in Hinduism) also. Scientists have explored
the physical world. They have found out numerous methods to control the
physical forces of Nature. Psychologists are experimenting on the mental
plane. They are trying to control the mental forces. Psychology is a
branch of Raja Yoga which deals with the control of the mind. A close
study of the observations and revelations of science brings a man closer
to God. Who has framed the laws of Nature? Nature is blind. What is
that intelligence which moves Nature? Who is the primum mobile? A study
of the physical forces and the physical laws, and an understanding of
the mental forces and the mental laws, are not sufficient to make us
perfect. We should have a thorough knowledge and realization of the
substratum that lies hidden behind these names and forms and all
physical and mental phenomena. Then only will we become perfect masters
or full-blown adepts or Arhats or Buddhas.
Can scientific
inventions make us really happy? That is the question of questions now.
What has science done to us? No doubt it has added a fund of knowledge
on the physical plane. But this knowledge is mere husk when compared to
the knowledge of the Self-Brahma-Vidya. All sciences are founded on the
knowledge of Atman (the Self).
Those who have fallen into the
clutches of science dislike Sandhya and prayer. They neglect the study
of the Gita, Japa, Kirtan and meditation. Even if there is a study
class, a discourse on the Upanishads, common prayer and meditation in an
adjacent hall, they will continue their smoking, drinking and
card-playing or other game in the next room. They will be busy with
their raffle tickets, ranger tickets and worthless talk and gossip. What
an unfortunate and deplorable state!
English-educated people are
carried away unduly by scientific theories and discoveries. Anything,
however stupid it may be, when stamped by the seal of science, is
regarded as gospel truth. A theory or doctrine, however fallacious it
may be, is accepted as true wisdom for all ages when it is proclaimed in
the name of and on the authority of science. Even if some fantastic and
ludicrous statements are made with the stamp of science by a Haekel, an
Einstein or a Tyndet, people are quite ready to swallow them with great
avidity. Such is the fashion of the day! They reject as base
superstition the sublime teachings of the ancient Rishis and sages. The
brains of these so-called educated and cultured people need a prompt,
drastic and thorough flushing for a protracted length of time. The
poison has percolated into their very cells and tissues.
I do not
mean to condemn the wonderful discoveries and inventions that modem
science has contributed to the vast store of knowledge and happiness
which the present generation enjoys. The radio, the aeroplane, the
microphone and other marvels of science are bound to baffle human
intelligence. Scientists have found ways to fertilize an ovum with
chemicals, without the aid of semen. It is a stupendous success. Some
children are also born. They inject the semen that is obtained from
renowned and cultured men of the world in order to improve the race.
They are attempting to fix a radio in a match- stick. They are trying to
get the necessary nutrition into the body by pressing an electric
button so that eating and defecation may be entirely abandoned. They are endeavoring to make the streets move so that there will be no
necessity of motor cars and carriages. They are trying to establish a
means of communication with the planet Mars. They may succeed in all
their attempts. May God bless them with roaring success in all their
undertakings! But the question is: can all these comforts and scientific
discoveries and inventions give immortality, eternal satisfaction and
everlasting peace? Have these material comforts enhanced human
happiness? is not man more restless today than ever before? is he not
more dissatisfied and discontented despite all these comforts? Life has
become more complex and intricate. Luxuries are increasing day by day.
Even a rich man finds it difficult to make both ends meet.
There
is only one remedy for all these ills. You will have to abandon all
luxuries and go back to simple, natural living if you want to enjoy real
and lasting happiness. Immortality can be attained only by realizing
the Self through simple living, practice of Yoga, self-control, mental
discipline and meditation.
Why do you read many books? it is of
no use. The great book is within your heart. Open the pages of this
inexhaustible book, the source of all knowledge. You will know
everything. What is this knowledge by knowing which you will know
everything? This is the knowledge of Brahman or the ultimate Reality.
This is Para-Vidya (supreme science). This is Brahma- Vidya. This is the
science of sciences. Close your eyes now. Withdraw your senses. Still
the mind. Silence the bubbling thoughts. Make the mind wave less. Merge
deep into the Atman, the Self, the Supreme Soul, the Light of lights,
the Sun of suns. All knowledge will be revealed to you. You will have
divine wisdom. All doubts will vanish. All mental torments will
disappear. All hot discussions and heated debates will terminate. Peace,
bliss, eternal happiness and knowledge alone will remain.
Brahma-Vidya
or the Science of the Self is not a subject that can be understood and realized by mere intellectual study, reasoning or ratiocination, or even
by discussions and arguments. Mere scholarly erudition and vast study
with a high degree of intelligence alone cannot help one in the
practical realization of the Truth inculcated in this science. It
demands perfect discipline, a discipline that is not to be found in our
modem universities and colleges. It demands solid Sadhana for the
achievement of the goal that is indicated by this Para-Vidya or highest
science.
One has to reach a realm where there is neither light
nor darkness, neither east nor west, neither gain nor loss-a realm which
can never be reached either by the mind or the senses. It is not, my
dear brothers, an imaginary region of the Arabian Nights or the
Midsummer Night's Dream. No, certainly not. It is not an illusory or
chimerical place of one's mythological fabrication. It is the one and
the only real, everlasting abode of perennial peace and deep, abiding
joy, wherein this fluctuating, restless mind can find a permanent rest.
Sages like Sankara, Dattatreya, Mansoor, Madalasa, Gargi, Chudalai,
Jesus and others reached this destination after strenuous struggle and
exertion.
The possibility of reaching the same level is within
the reach of all who are ready to struggle hard with patience,
perseverance, iron determination and strong will. What one has achieved
can be attained by another. This is the grand law of Nature. Prakriti is
quite unbiased. A man under normal conditions has to take countless
births before he attains perfection or knowledge of the Self. If a man
is sincere in his spiritual Sadhana, he can evolve quickly; he can
hasten his spiritual progress in a few births which otherwise would take
thousands of years. He can cut short the cycle of births and deaths by
means of drastic Sadhana, great self-control and determined effort. He
can have Self-realization within the twinkling of an eye in one birth if
he is a first-class aspirant with extremely good spiritual impressions.
Stand
up, O Prem! Follow me. Enjoy the bliss of Atma. The river of Atmic joy
is flowing all round. There is a deluge of the bliss of the Self. Drink
this nectar to your heart's content. Care not for the world. Go thy own
way. Let others hoard wealth and become mill-owners and mulch-millionaires. They are misers only. Let others become barristers,
high court judges and ministers. They are still ignorant men. Mind not a
bit. The wealth of the three worlds is nothing, mere straws, before the
spiritual wealth, the wealth of Atma-Jnana. The joy of the three worlds
is a mere drop when compared to the ocean of bliss of the Self. The
knowledge of all, secular sciences is mere husk when compared to the
knowledge of the Self. Here are the priceless treasures of Atma for
thee. Here is the inexhaustible wealth of Brahma- Jnana. Enjoy these
riches. No dacoit or robber can rob thee of this imperishable wealth of
divine knowledge. There is no insolvency, no failure of the bank, no
bankruptcy here. Take possession of this great spiritual treasure, the splendor of Brahman, and enjoy it for ever and ever. Thou art now a
real King of kings, Shah of shahs, Emperor of emperors. The gods, Indra
and Brahma, will be jealous of thee now, O Prem! Go and distribute this
imperishable wealth of knowledge of the Self far and wide.
Glory unto thee! Peace be with thee for ever and ever!
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