Page 8 - Dawn of Reality an Exposition of REALITY AT DAWN of Sri Ramchandraji Maharaj

advocates of the caste prejudice. They cannot escape the consequences unless they mend in time. The will of God must have its course. Prejudice is the greatest evil, rather the deadliest poison to spiritual life. It keeps one confined to oneself, losing all access to a broader vision. It creates narrow-mindedness and all prospects of development and progress are lost to those who pin their souls to it. Prejudice breeds hatred towards others and it is nothing but a feeling of false self -superiority in a disguised form. If you nurture this evil, you thereby add one more link to the existing chain of egoism. Consequently you remain farther away from reality. The realization of the Limitless thus becomes an impossibility. Universal love, the very fundamental basis of religion having disappeared altogether, the religion, which was generally considered to be a link between man and God, has now become a barrier instead. If we keep ourselves bound fast to a particular form or practice without a clear idea of its real significance and final approach, we are probably committing the greatest blunder. God is not to be found within the fold of a particular religion or sect. He is not confined within certain forms or rituals, nor is He to be traced out from within the scriptures. Him we have to seek for in the innermost core of our heart.
There are various conceptions of God. People look upon Him differently according to their capacity and understanding. The most commonly accepted conception of God is Eternal Power. But the philosophic view goes much beyond and includes the idea of Nirguna Brahma or Indeterminate Absolute, which is above all multiplicity and distinctions. It is the ultimate cause and substratum of existence, the supra-active Centre of the entire manifestation or the Absolute Base. It is beyond quality, activity, or consciousness. It is also known as Para Brahma. Next comes the idea of God as Supreme existence. We see the universe with all its diversities and differentiations and we are led to believe in its creator and controller. We call him Ishwar orSaguna Brahma (Determinate Absolute). We think of Him as a formless Eternal Existence, which is omnipotent and omniscient and possesses all the finest attributes. He is the efficient cause of the world and He is also its preserver and destroyer. It is only when viewed from this lower standpoint that God (as the God of religion) becomes an object of worship. This is the final approach of almost all the religions. So far, God is conceived of as Nirakar or formless, but possessing of certain attributes. This is in itself a difficult idea for the common folk to grasp. They therefore, try to secure an easier approach by taking up to a more tangible form. Some, therefore, think of Him as seated on the highest Heaven, administering justice and benevolence to all. Others think of Him as an all-pervading power controlling the Universe. Thus by degrees we are in a way gradually drifting away from the Nirakar or formless aspect to some tangible form or Sakar. Much has been said in the religious books