The Real Self
by Manmohan Ambardar
A man who subject to
ignorance regards himself as
a soul separate from the
Supreme Being, and is
therefore, entangled in Samsara.
He
suffers accordingly and cannot but
help conceive that Supreme Spirit as
a personal God, the Creater and
Protector of all the souls and the
worlds. And so long as he continues
thinking of himself as a 'Soul', for him
this personal God appears real
enough.
In reality, this God which he has
created in his own image and
superimposed on that formless and
nameless Supreme Spirit, is
unaffected by this superimposition.
But that one Reality conciousness
which is the Real Self, becomes for
him - because of his own ignorance,
something distinct from him, and
becomes known to him as 'God'. This
ignorant devotee ascribes to it a name
and form and worship and regards It
as other than himself. He regards Him
as the Lord of all the souls, and the
worlds and as gracious to his devotees.
It is right for him to do so, because
that devotion of his confers on him, in
the course of time, purity of mind and
thereby leads him on finally to the
experience of the Real Self, which is the reality.
It is said that any name and any
form may be ascribed to the Reality,
therefore, the devotees can choose
whichever is most attractive to
himself for devotion, that is, any one
of the recognized forms , such as Siva, Ganpati, Vishnu and others. Since in
reality the Brahman is nameless and
formless, it is proper to assume that
the Brahman will accept whatever
name or form is given to it by the
devotee. This is true catholicity.
Quarrelling with one another,
asserting ‘My God is great, yours is
inferior’ is due to immaturity of
character and narrowness of mind.
The form that is thus chosen and
ascribed to the Brahman may be a
mental concept. The divinity may be
invoked and imagined as resident in
any object of creation, and worshipped.
The object serves as a symbol of God.
Thus, the Sun, the Sky, Fire, a hill
(like Hari Parbat) a sacred river or the
like may serve as a symbol of God, and
an object of worship of all the available
forms the most suitable and
efficacious is the Guru who is a Sage,
a knower, by experience of the Real
Self for the sage does not think of
himself - the self as other than the supreme Being. Therefore, it happens
that in the Sri Bhagavad Gita the Lord
says, "The sage (Inani) is myself". We
must regard the Guru exactly as he
regards himself; that is, we must look
upon him as the Supreme Being that
dwells inside ourselves as the Real
Self. It is a serious mistake to think
of him as separate from the Brahman.
Most devotees, who worship the
Brahman as a Personal God, do not
know that the ultimate goal of life is
the experience of
the Real Self; their
goal is the vision of
that particular
God-form to which
they are devoted. It
is even possible
that, due to the
frivoler and persistence of his
devotion, he may have that vision
some time or other. But we should
remember that the form that is thus
seen will also disappear as it is not
real, since the Real God is the
formless Brahman, which is the Real
Self. The form that is seen is such a
vision is only a mental image. But
though the devotee does not want and
does not aim at the final goal; the
experience of the real self as identical
with the true God (Brahman) he will
ultimately come to the Real Self. And
it has to be said that the cause of his
accomplishing it is by divine grace. As
the Upanishads say, it is the final
fulfillment of his desire. It is this that
constitutes the true vision of God, as
Brahman.
Good vision is illustrated in the
story of Pralhada which appears in
Yoga Vasistha and is as:
Vishnu appeared to Pralhada in the
form in which He was adored by Pralhada, and told
him, "The vision is
of no use for giving
you freedom .......”
You must obtain
the right vision of
the real Vishnu,
the one that is
realised in you as the Real Self.
Vishnu also taught him the practices
needed for obtaining that vision and
then disappeared. Pralhada followed
these instructions and thereby
obtained the experience of Real Self.
(Based on Bhagwan Sri
Ramanamaharashi’s Uladu Narpadu
(Sad -Vidya) which means forty verses.)
Source: Milchar
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