Page 57 - Dawn of Reality an Exposition of REALITY AT DAWN of Sri Ramchandraji Maharaj
P. 57

the man is in existence in the material world as a true copy of the universe or the entire manifestation of God represented by a complete circle from the outermost circumference to the innermost centre or zero. Now, the innermost centre or zero of a man’s existence and that of God’s manifestation is really the same. Realization of God means the same as the realization of Self and vice versa. The entire universe came into existence from the same point, the zero, through the process of evolution. Similarly, man’s existence too developed from the same point.
Before the time of creation the only thing in existence was the root cause and the whole universe as we see it today was merged in it in the subtlest form, everything losing its individual identity. Now, the centre, like the tiny seed of the tree, included within itself the whole of the universe in the subtlest form. It was thus the extremely abridged form of the same expanded manifestation as we see today. Thus the centre, the latent motions and the entire creation in the subtlest form all combined together as one unit, led to be the cause of creation when time came. At the time of creation everything began to assume a form of existence. Man also assumed his individual existence. The consciousness of individuality was the first covering in the composition of the man. Further additions continued one after the other. Egoism began to develop and ultimately assumed a grosser form. The working of mind, senses and faculties began to contribute their share towards grossness. Actions of the body and mind led to the formation of Samskaras. Finally, now the man exists in the grossest form, consisting of the outer gross body and inner finer bodies and coverings. Now, from this outer solid state of existence we march right towards the centre passing through finer states one after the other. From gross body we come to the mind body and then to the causal body growing finer or subtler at every step and proceed on further, dealing with other coverings.
The process generally adopted for it is classified under three heads, karma (action), Upasana (devotion) and Gyana (knowledge), which offer common basis for all the different religions and creeds. The four elementary means (Sadhana Chatushtaya) adopted for the purpose are almost the same everywhere.
The first of this Sadhanas is Viveka (discrimination). We see many things in the world but when we think of their existence we find that they are changeable, i.e. they are the different forms of Maya, as we generally call them. We are thus inwardly induced to go deeper in order to trace out the cause. Our attention is thus diverted from transitory things to that which is unchanging or eternal. Worldly objects thus begin to lose their charm and we feel in a way unattached with them. This brings us to the state of Vairagya (renunciation) which is known as the second of the four Sadhans. The state of































































































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