'Once upon a time a
wood-cutter went into a forest to chop wood. There suddenly he met a
brahmachari. The holy man said to him,
“My good man, go forward.” On returning
home, the wood-cutter asked himself, "Why did the brahmachari tell me to
go forward?" Some time passed. One day he remembered the brahmachari’s
words. He said to himself, "Today,
I shall go deeper into the forest."
Going deep into the forest, he discovered innumerable sandalwood
trees. He was very happy and returned
with cartloads of sandalwood. He sold
them in the market and became rich.
“A few days later, he again remembered
the words of the holy man to go forward.
He went deeper into the forest and discovered a silver mine near a
river. This was even beyond his dreams.
He dug out silver from the mine and sold it in the market. He got so much money that he didn’t even know how much he had.
“A few more days passed. One day he thought: "The brahmachari
didn’t ask me to stop at the silver mine; he told me to go forward." This time he went to the other side of the
river and found a gold mine. Then he
exclaimed: "Ah, just see! This is why he asked me to go forward." Again, a few days afterwards, he went still
deeper into the forest and found heaps of diamonds and other precious
gems. He took these also and became as
rich as the god of wealth himself.'1
This is one of the
most favorite parables of Sri Ramakrishna, which he had narrated more than once
to the devotees who came to him. He
himself explains his favorite parable of the nwood-cutter
thus:
'Work is by no means
the goal of life.' Go forward, and then you will be able to perform unselfish
work…. Through unselfish work love of God grows in the heart.2 'With love and longing in your heart, pray to
God, "O God, grant me devotion to Thy Lotus Feet and reduce my worldly
duties."…If you go still further you will realize God. You see Him. In time, you will converse with
Him.'
'Work is by no means
the goal of life.' To remain engaged in work is like remaining in the forest. 'Go forward, and then you will be able to
perform unselfish work.' This is equivalent to reaching the forest of
sandalwood tress. "Through unselfish work love of God grows in the
heart." Thus growing devotion to
Lord and reduction of worldly duty is like arriving at the silver-mine. 'If you
go still further you will realize God.
You see Him.' This is like getting the gold-mine. 'In time, you will
converse with Him.'3 That is like finding and taking diamonds and
other gems.
Elsewhere in the Gospel of Sri Ramakrishna, the Master
has elucidated the parable differently:
'Go forward. The king dwells beyond
the seven gates. You can see him only
after passing through all the gates.” 4
“As you go nearer to
God, you see less and less of His upadhis, His attributes. A devotee at first may see the Deity as the
ten-armed Divine Mother; when he goes nearer he sees her possessed of six arms;
still nearer, he sees the Deity as the two armed Gopala. The nearer he comes to the Deity, fewer
attributes he sees. At last, he comes
into the presence of the Deity, he sees only light without any attributes.” 5
'…The further you
advance, the more will you realize that God alone has become everything. He alone does everything…' 6
'The nearer you come
to God, the more you feel peace, peace, peace, peace – supreme peace…' 7
In the context of the awakening of
Kundalini, Sri Ramakrishna describes the changes which take place in an
aspirant as it ascends from the lower to the higher centres:
“The mind of a worldly man generally
moves among the three lower centres: those at the naval, at the sexual organ
and the at the organ of evacuation…The kundalini when awakened, passes through
the lower centres and comes to Anahata which is at the heart…At that time the
mind of the aspirant is withdrawn from the three lower centres. He feels the awakening of Divine Consciousness
and sees light…The centre known as Visuddha is the fifth place…When the
Kundalini reaches this plaNe the devotee longs to talk and hear only about God. Conversation on worldly subjects, on `woman
and gold’ causes him great pain… Then comes the sixth plane, corresponding to
the centre known as Ajna…When the Kundalini reaches it, the aspirant sees the
form of God. But still there remains a
slight barrier between the devotee and God.
It is like a light inside a
lantern. You may think you have touched the light but in reality you cannot
because of the barrier of glass. And last of all is the seventh plane…When the
Kundalini arrives there, the aspirant goes into Samadhi..'8
Before we study in depth Sri
Ramakrishna’s comments on his own parable, let us study some other concepts.
Take for example the well-known Sanskrit verse which says:
Durjanah
sajjano bhuyaat sajjanah shantimapnuyaat.
Shanto mucchyeta bandhebhyo
muktashchaanyaan vimochayet.
'May
the wicked become virtuous; may the virtuous attain peace; may the peaceful get
liberated; (and finally) may the free help others to gain freedom.'
Most of us are
virtuous. But let us remember that that
is not all. There are stages ahead and
unless one is aware of them and struggles to attain them, there cannot be any progress.
Or, take another
well-known couplet which describes the various stages of worship:
“Prathamaa pratimaa-poojaa,Japa-stotraadi
madhyamaa.
Uttamaa
maanaseepoojaa Soham poojaa-uttamottamaa.”
'First is image
worship; the next is (the vocal worship performed by) hymns and chanting of the
name of God. Better still is mental
worship. Identification with the deity
of the worship is the best.'
The Sanskrit verse quoted above has also a
rendering with a reverse order of worship:
Uttamobrahma-sadbhaavah,
Dhyaana-bhaavashcamadhyamah.
Japa-stotrah-adhamo-bhaavah,Baahya-poojaa-adhamaadhamaa.
'Best
is to have union with Brahman.
Meditation is the mediocre state. Japa and chanting of hymns is
inferior. External worship is the
lowest.'
Again, take, for
example, the four stages described in the 12th chapter of the
Bhagavad Gita where Sri Krishna has indicated a reverse order of spiritual
practice:
'Fix your mind on Me,
let your intellect rest in Me, you will live in Me alone hereafter; there is no
doubt (about it). If, however, you are not able to fix the mind steadily on Me,
then through the Yoga of Practice, seek to attain me, O Dhananjaya. If you are unable even to practice,
then be solely devoted to rites for Me; even by doing work for My sake, you
will attain perfection. If, however, you are unable to do even this, then
taking refuge in Me, and being self-controlled, renounce with effort the fruits
of all action. Knowledge is superior to mere practice, meditation is superior
to knowledge, superior to meditation is renunciation of fruits of action. From renunciation results peace immediately.'9
In the celebrated
book on Christian mysticism “The Cloud of
Unknowing” the unknown author has,
in the very first chapter divided the life of a Christian into four degrees:
Common, Special, Singular and Perfect. A
Christian, leading a `Common’ life, lives in the world, but, although he has
faith, he has no spiritual aspiration. The one, who has divine calling to lead
a `Special’ life, gets spiritually awakened and tries to lead a spiritual life
in a monastery. The `Singular’ person
leads an intense solitary life of spiritual struggle, and the `Perfect’ one
attains the coveted goal.10
Abdul Bin Mubarak, a Sufi saint has
given a very interesting reverse order of virtues, when people asked him what
was beneficial. He said, it was a sharp
and efficient intellect. People asked,
'If that is not there?' He said, 'Right
conduct is the next best.' 'If even that
cannot be gained?' 'A wise brother, who
could be consulted if required.' 'But if
even such a brother or friend is not there?'
'In that case,' the saint said, 'It is better to remain silent.' People continued and asked, 'If even that is
not possible?' 'For such a person
nothing can be more beneficial than death,”
the saint concluded.'11
In the well known Vedantic
text, Vichara-Sagara by Nishchaldas similar retrograde steps have been mentioned.
After describing the technique of meditation on the attribute-less Brahman with
the help of syllable `Om’, the sage says:
'If you are not able to thus meditate
on the Attribute-less (nirguna), set your mind on God with attributes (saguna). If you are not able to mediate on the saguna,
do your prescribed duties without any desire for results and devote yourself to
God (chant the name and glories of Rama).
If you cannot even perform actions unselfishly, remain engaged in noble
acts. If oh, rogue, you cannot even do this, then you shall continue to die and
be born again.'12
Swami Yatiswarananda has described the
stages of spiritual unfoldment, especially useful for a spiritual aspirant, in
his book Meditation and Spiritual Life.
According to him, an aspirant begins his spiritual journey by being attracted
towards a holy personality and by according worship to Him/Her. As he proceeds,
he sees more and more divinity in the Chosen Ideal. Further, he realizes that
he too is a divine entity, though there is greater divinity in the Chosen
Ideal. Next, he finds that both he and the deity are the manifestation of the
Supreme Spirit, he being the lesser and deity being the greater manifestation.
He now perceives the Supreme Reality
more clearly and still ahead as clearly as he himself. Finally, his existence
merges into the Supreme Reality. Later he sees the Supreme Reality not only in
his own Chosen Ideal and in all the Divine Incarnations, but also in all living
beings. According to Swami Yatiswarananda, there is no limit to spiritual
experience.13
In Jainism, a ladder
of spiritual ascent with 14 stages has been described, which is mostly a ladder
of ethical and moral advancement from the first stage of moral depravity and
absolute ignorance to perfect moral excellence and self control. The spiritual
progress begins with the fourth stage when the individual accepts the right
faith. In the fifth and sixth stages, he / she takes the householders’ and
monks’ vows respectively. 7th to 12th stages are the
grades of increasing moral excellences according to the Jain concept. In the 13th stage the individual
becomes a Jivanmukta, an Arhat. In the 14th he/she casts off the
body and becomes Videhamukta, or a siddha.14
Jainas also describe
another ladder for the householders—how he gradually advances to the stage of
being a monk. He gradually reduces his involvements in worldly activities and
goes on increasing his control on his senses After having passed the eleven
steps, he no longer remains a householder, sravaka, but becomes a monk, a muni.
St Teresa of Avila,
the Christian mystic-saint of Spain has also provided us with a ladder of
spiritual ascent in her spiritual classic Interior
Castle. According to her, this
castle within has seven mansions. The
first three are related to ordinary prayer, or, what is called in Christian
terminology active prayer. The first
mansion is the soul’s state of grace but it is surrounded by sin. It is only
starting to seek God’s grace through humility. The second is the mansion of
practice of prayer, i.e., of having thoughts of God daily. The third is the
mansion of exemplary life: In this by divine grace there is so great a love for
God that the devotee wishes to give up mental and venial sins and desires to do
charitable service to human beings. The mansions from the fourth onwards are
considered mystical, in the sense that they are concerned with contemplative
life. According to St Teresa, first there is mental prayer, followed by the
prayer of the quiet in which human will is gradually lost in God's will. Then
an ecstatic state of bliss and peace is achieved. The last two stages are
compared to "betrothal" and "marriage" with God. With every
advance, human will gets reduced and Gods will takes an upper-hand.15
A similar concept is
described by Madhusudan Sarasvati in the
eleven steps of advancement on the path of devotion to God, Bhakti, in his book
Sribhagavad-Bhakti Rasayana.16 They are: Serving the
holy or the company of the holy. This results in obtaining the grace of holy
sages. Faith in the values related to Bhakti (Bhagavad Dharmas) thus arises.
Listening to the glories of Hari and such related practices naturally follow.
In the fifth stage there is sprouting of love for
God. This fifth stage is the very nature
of Bhakti. The succeeding six stages are the fruit of this stage, and are
attained on the maturity of this stage. Then the individual realizes his real
nature and there is increase in love for God. Up to this seventh stage,
spiritual practices have to be done. The remaining four stages are achieved
without any self-effort. These include God Realization due to exuberance of
divine love. Next, there is
establishment in devotional practices. Imbibing the qualities of God in
oneself is the next stage. The highest stage is when the Bhakta is not able to
bear the slightest separation from God and feels excruciating pain in such
separation.
The
Yoga Vasishtha describes Seven stages of ascent to the highest knowledge: Renunciation of worldly attachments and
activities through discrimination and cultivation of traits like restraint of
the senses and the mind, abstinence from sensual thought, forbearance, faith,
and meditation out of an intense desire for liberation constitute the first
plane, Shubheccha. Formally
approaching a guru and undertaking study of and reflection on Vedantic dicta
under his or her guidance is the second stage, Vicharana. The mental capacity to apprehend subtle spiritual
truths, developed through practice of contemplation on Vedantic truths, nididhyāsana,
marks the third plane, Tanumanasa. The fourth plane, Sattvapatti, is characterized by the non-dual realization of the
oneness of Atman and Brahman, resulting from śravana—instruction
on Vedantic mahāvākyas, comprehensive unitary statements, by a competent
teacher. When the mind practicing nirodha,
restraint, moves beyond objective or savikalpakasamadhi to nirvikalpakasamadhi,
an objectless state, then it is said to have reached the fifth plane, termed Asamsakti. The permanent and steady
establishment in this state, born of sustained effort on the previous planes,
is termed Padarthabhavini, the sixth
plane. When the yogi is so established in Brahman, so soaked in the bliss of
samadhi as never to return to a lower plane, either of one’s own accord or
through others’ efforts, then that yogi is on the ultimate plane, Turyaga.17
The message conveyed through these
ladders is quite obvious and can be summarized in one word: `Progress’, a word which everyone understands. A
father wants his son to “go forwards”, in his studies, so does the student want
to move forwards from 10th to 12th, thence to graduation,
post-graduation, doctorate and so on. A
poor man possibly might begin his life
as a petty street vendor, carrying a basket of fruits on his head. He earns a little and gets a trolley to carry
his goods. He further progresses and puts up a small shop in a rented place. He
continues to labour and goes forward to a bigger shop of his own and may
finally become the owner of a super-market or a mall. A person might begin his or her career as a
petty teacher in a middle school, but may continue to progress by persistent
effort and ultimately reach the post of a principal or a director of an
educational institution. We are, however, interested here in the achievements
of a sincere spiritual aspirant as he struggles to go forward, as described by
Sri Ramakrishna.
The forest of Sri Ramakrishna's
parable in which the carpenter dwelled could mean leading a worldly life – in
the world forest. The world is often
described as a forest, in religious literature – sansara-aranya. To enter the
forest of sandalwood would mean beginning to lead a noble life, by giving up
lust, greed, anger, attachments and aversion etc. As one settles down in a nobler way of life,
he gradually becomes indrawn and peaceful.
It is not a fact that all good people are peaceful. They continue to be restless although they
may not be wicked. To be peaceful and
introspective is like reaching the silver mine.
According to Sri Ramakrishna, these mines of silver, gold and gems stand
for higher spiritual stages: love, ecstasy etc.
One of the major problems of spiritual
life is to get stuck up at the level of sandalwood forest. Whether a person might be living in the world
or in the monastery, the urge to turn within and seek spiritual experience
somehow dies. This is also as serious a
danger as “woman and gold.” How is it that among thousands of people, few only
strive for spiritual excellence, and, in the words of Sri Krishna, rare few
attain it, even among those who strive?18 Like the world of ignorance ― the world-forest,
the forest of sandalwood – the world of wisdom, of vidya-maya also has its own
allurements. A person may not get bound
by attachment to spouse, children, name and fame, wealth and prosperity, but
might get caught up by the desire to do good to others - something against
which Sri Ramakrishna has repeatedly warned.
If God were to appear before you, he would ask, would you ask for
schools and hospitals, or for knowledge and devotion? While he loved and respected Ishwar Chandra
Vidyasagar and demonstrated his respect for him by visiting him and praising
him in front of the assembled people, he also frankly said that there was a
treasure within his heart, and if he were to get a glimpse of it, he would not
get involved into philanthropic activities.19
Just as there are levels
of achievements in the worldly life, there are also various levels in a
religious life. Joining a holy monastic order as a novice; becoming a
pre-probationer and later a probationer; having the preliminary vows; getting
initiated into sannyasa; becoming the head of a centre in due course—these are
some external landmarks in the life of a monk. Unfortunately, in the course of
time, these become all important and the inner journey, the actually all
important spiritual advancement becomes secondary if not altogether forgotten. Sri
Ramakrishna’s another favorite parable of a monk who got a cat to save his loin
cloth from being torn by the mouse; then a cow for its milk; and finally
acquired a piece of land for fodder…!
Thus, there are three main
dangers—apart from many minor ones: not to have a clear idea about the goal and
the path, and not to firmly hold on to them; to get stranded in on the way; and
lastly, to get side-tracked. It is very important in the spiritual journey from
the sandalwood forest onwards to know clearly where we stand or upon which
station we have reached. It is equally
important not to stop at intermediate stations. Most of the mediocre aspirants
get stranded, or side tracked, either due to ignorance of the path and stages
ahead or due to carelessness.
But there have always been sincere and
alert aspirants who do not stop and in one leap, as it were, reach goal. Swami Vivekananda was one such heroic
aspirant who in one bounce reached the Nirivikalpa Samadhi. In a charming little best seller story, Jonathan Livingston Seagul, the author
has described a seagull named Jonathan, who was different from others of his
species and rapidly ascended the heights of flying feats. Complementing him, his instructor had once
said: '…You are pretty well a one in a
million birds. Most of us came along
ever so slowly..But you Jon, learnt so much at one time that you didn’t have to
go through a thousand lives to reach this one.'20
Let us therefore carefully find out
where we stand in the spiritual journey. Here a number of ladders or gradations
from different sources have been given.
An aspirant may assess himself or herself according to one or more of
them and continue the journey without stopping till the goal is reached.
References:
1. The Gospel of Sri
Ramakrishna, pp.453-454.
2. Ibid. 109.
3. Ibid. 453-454
4. Ibid. 353
5. Ibid. 853
6. Ibid. 843
7. Ibid. 178
8. Ibid. 499-500
9. The Bhagavad Gita. 12:8-12.
10 The Cloud of Unknowing, second edition, London , John M,
Watkins, 1922
11 Sufi Sant Charit (Hindi) by Bhagavan, Sasta Sahitya Mandal Prakashan,
2008, p.122.
12 Vichar Sagar, by Sadhu Nishchal Das; 5.:54.
13 Meditation and
Spiritual Life. Swami Yatiswarananda. Kolkata:Advaita Ashrama,
2015, pp.542-543
14
Author’s article: The Ladder
of Spiritual Assent according to Jainism, published in the Prabuddha
Bharata, August, 1986
16 Sribhagavadbhakti-rasayanam,
Chaukhmba Vidyabhavan, Varanasi. 2008, Chapter
I, 33-36 pp. 88
17 Laghu Yoga
Vasishtha,Uttpatti-prakarana: 13,
113-114.
18. Bhagavad Gita, 7,3
19. cf. The Gospel of Sri
Ramakrishna. August 24, 1882, p.124
20. Jonathan Livingston Seagull,
a story, by Richard Bach, Harper Collins Publishers India, New Delhi 2005, p.48.
