Silent Teachings, Continued from Page 72

consciousness through the body, in contrast with Realization which is Intellect, working its way with the help of consciousness towards the Reality, that is, Atman, and finally becoming one with it.

We have seen now that Chaitanya and Consciousness are distinct from each other and are more or less a condition of all gross forms. To help evolution until its culmination in the human form, Chaitanya manifests itself as passion or procreative energy. It is therefore in the human form (the last form in evolution) that it is necessary to give Chaitanya an opposite direction. Ordinarily, in the human form, the intellect, with the help of consciousness, enjoys or suffers the sanskaras through the body. In this process, the old sanskaras are used up and new ones are gathered, and that means new forms or bodies. In order therefore to escape re-embodiments, the consciousness must remain, but the Chaitanya is given an opposite direction whereby the old sanskaras will wear out by themselves without creating new ones. The intellect, thus relieved of its work of enjoying the sanskaras, welcomes the help of consciousness and goes onwards on its journey to identify itself with the Self.

The process of realizing the Self much in vogue with the Yogis, is that of giving an opposite direction to consciousness, that is, forgetfulness of the gross universe. Here the sanskaras remain as they are, while on the contrary, new ones are accumulated, namely, the plane sanskaras. It is very rarely that a Yogi can go beyond the fourth plane, the sanskaras of which, namely, the supernatural powers, invariably prove his undoing. It is for this reason that Sadgurus and Perfect Ones advocate the destruction of sanskaras leaving the consciousness intact.

The moment the sanskaras are wiped out, the intellect becomes one with the Self and this is not possible so long as a vestige of sanskaras remains. In this way, the dangers of the planes, particularly the fourth plane, are avoided, which however one is able to see after realizing the Self.

Now there are many ways of doing away with the sanskaras, the most important of which are the Karma Yoga, Bhakti Yoga, Raj Yoga and Dnyan Yoga. The members of a Sadguru's circle are immune from all these processes for destroying the sanskaras. The nail (Mekh) of the Guru's Grace prevents the formation of new sanskaras. The only difference is that, in case individual members of his circle don't completely surrender, it makes the work of their emancipation difficult and troublesome for the Guru. This enviable good fortune of the circle is the resultant of the past actions and services to the Guru. For eating, drinking and breathing create sanskaras, let alone sexual intercourse and other actions. For such people, the best way to escape the formation of new sanskaras is Sat-Sang (personal contact with a Master). They should attach themselves to and remain in the atmosphere of a Sadguru, otherwise they have inevitably to go through the rounds of births and deaths.

Thus, by a Sadguru's process of destroying Sanskaras one is able to realize the Self in full consciousness. One would find it hard to believe that all enter the Brahma state in sleep, but are not conscious of it. What is it that brings one again into the wakeful state? It is the impelling force of sanskaras, the total annihilation of which as stated above enables one to enjoy the Paramatman state in full consciousness. So full consciousness must remain and sanskaras must disappear.

A Majzoob becomes all Knowledge, all Bliss, all Existence and is fully conscious of it. A Sadguru also becomes all Knowledge, all Bliss and all Existence in full consciousness, but has to come down to the physical plane after realization for the upliftment of others. In this state, a Sadguru feels everything coming out of Himself and sees Himself in everything. It is they who are the true Saviours of humanity. After giving up their bodies, the Sadgurus also become like the Majzoobs.