Only God is Good

To get rid of sufferings, Dibya Darshan preaches total knowledge, which is true knowledge. This knowledge which is the key to all happiness, peace and freedom should be acquired from scriptures, sages and through satsang.

We all seek happiness but get sufferings. This is because we do not have sufficient knowledge about the source of happiness. When our level of knowledge will go up, we shall be in a position to know more and more about the secret of happiness. Consequently we shall enjoy happiness.

'Contact effect' is quite important in life as life is influenced by various kinds of contacts. If mind comes in contact with good, it tends towards good. When mind comes in contact with the evil it gets contaminated and tends towards the evil. Therefore, when we seek happiness and peace it is to be understood that we really want to establish contact with the good. In this creation, if there is any thing good and auspicious, it is God only. God is all powerful, pure, divine and Bliss Absolute. Those, who will try to acquire divine knowledge, will become pure, pious, propitious and powerful. Thus when a man comes to possess divine qualities, his sufferings will gradually subside. God is Freedom Absolute. On knowing Him, one will become free from all sufferings. Here there is no question of any japa or tapa.

What is good? When this inquisitiveness will descend on the aspirant, he will be able to acquire knowledge about God who alone is really good.

If good action is undertaken one will acquire virtues (Punya). If evil action is pursued, vices will accumulate. By evil actions one will collect sins and consequently undergo sufferings. In the process, one undergoes chains of births and deaths to reap the inexonerable effects of all actions. Therefore sufferings necessarily follow births. According to the Buddhist philosophy sufferings follow the man just as the wheels of the cart follow the hooves of the bullocks. The chain of births and deaths is synonymous with bondage.

Virtuous deeds like compassion, piety, worship, prayer, and sacrifices, do not automatically result in freedom. These virtuous deeds only pave the way clear to freedom. These are only auxiliary points towards mukti or freedom. We live in the society. Therefore, we do some good deeds to live with peace and happiness in the society. We also do some good works with a hope of getting happiness hereafter or to attain heaven. By such good deeds, definitely the mind is purified but the way to freedom is different. Dibya Darshan repeats that without self-knowledge freedom is impossible. Freedom is attained only when self is known. Therefore, every one should aim at self-knowledge.

Our thought process is very important in this regard. He, who thinks of some thing, at that time, he becomes the object of thought. Because we entertain jiva feelings, we get some happiness and some sufferings. When we shall entertain the feelings of devas, our sufferings will be lessened and happiness will increase. The jiva feeling is rajasic thought. In this plane of thought, there are both happiness and sufferings intermingled. Entertaining the feelings of devas is sattvic thought. Further it is said that Brihaspati is the Guru of the devas. This indicates that there is yet another plane of existence (higher than the devas) to reach which even sattvic qualities are also to be transcended. This plane is beyond all qualities. When man comes to possess higher thoughts, his sufferings subside. He ultimately reaches a height where there is neither happiness nor sufferings. People are normally of the opinion that in the human life, sufferings and happiness are inevitable. It is not so. By acquiring self-knowledge, all sufferings can vanish.

It may be observed that even in humans, asuric tendencies are present. If in the human being, asuric qualities are also there, why can't divine qualities be developed in the human being itself?

Body is an outer covering and a just medium. Many subtle things are inside. Inside the gross body, there is a subtle body. Inside the subtle body, there resides the causal body. There is a transcendental body who controls these three bodies namely, causal, subtle and gross. In and through the gross body, the qualities of the subtle body and also the causal body become explicit. Therefore, in and through the gross body, some thoughts or feelings shine out. Who is the experiencer? The experiencer is the subtle body or the causal body. Therefore, whenever man entertains any feeling or thought, he becomes the object of that thought at that time. It is the subtle body or causal body who speaks, who experiences, who thinks. It is none other than the self.

When one thinks of divinity, he becomes at that time divine. When he thinks of the devils or demons, he becomes such. Iron is black or rusted. But when it is put into the fire, it becomes as bright as the fire itself. Likewise, man becomes that whatever contact he comes with. The question is- how a man becomes the very object of thought the moment he thinks of some thing. We are that thought which we entertain. Thought is expressed through the body. Thought is not the body. Body is an instrument or medium only. We categorise some one as human, divine or demoniac on the basis of the quality or standard of thoughts one entertains.

We can experience the subtle body and causal body etc. We can experience the true self. The thinker is the experiencer. According to his level of thoughts, he expresses himself in different forms. He, who thinks, experiences also. He is that.

Whatever I thought, Whatever I knew, whatever thought I experienced, I am that. In whatever ways I express myself, I ascribe names accordingly. In other words, the experiencer gives names to the subjects or objects of his experiences.

It is not easy to understand bhava or thought. It pertains to the indescribable energy. When energy is transformed into matter, then it is identified and named suitably. The sages realized the basic nature of bhava (thought) and said, "Brahman willed that He would become many."

Again the question is- he who gave the names, he who knew the past and present and future, he who thought, whatever he thought, whenever he thought, is he that?

The thinker is different from the thought. But from the point of view of brahma jnana, every thing is one and the same. The sages spoke of him as 'neti neti'. Bhava is His first modification or manifestation. It is therefore not possible to describe the unmanifested one who is beyond Bhava.

Once one tries to explain Him through language, it is the subsequent stage only. What ever is expressed, you are not that. The unqualified becomes qualified. In the qualified there remains the unqualified.

That is why it is said, "You are the thought (bhava). You are that inexpressible existence. You are manifested as one and all. You are the one who has given the names. That was within you. You had experienced that. In other words, the creation is your self-expression. When you identify yourself with the creation, you are at that time the creation. When you separate yourself from the creation, you are different. When you will think, I am not this, at that time you are nothing. "Neti Neti" i.e. Not this, Not this much.

In order to be really good, in order to get pure and permanent bliss, it is essential to be at God who is none other than the pure consciousness i.e. Self. Here are some GOOD quotations (extracted from Amrit Bindu)

  • Always see the good, as it helps you move higher and higher. But if you see evils, evils will enter into you and cause your downfall.
  • Love others if you yearn for good will; Be truthful and humble if you want blessings; Hold unto love if you want bliss; Try to know your true self if you want liberation (Mukti).
  • Do good to the society by noble thoughts, noble deeds, and noble advices.
  • It is not that easy to know Truth. A glimpse of the Supreme Truth can be had only when inquisitiveness springs up due to the good impulses acquired through many births.
  • To repose faith on God (Truth) is the first and foremost Dharma. To do good or wish good to others, sacrificing self-interest is the second Dharma. To live (righteously) while letting others live is the third Dharma. Unmindful of whether others live or not but only mindful of "Live I must" cannot find a place in any category of Dharma.
  • Your true self is not this. Your true self is Sat-Chit-Anand (Existence, knowledge and bliss). In the darkness of ignorance, you are unable to know your true self. Therefore enkindle the light of knowledge within, know your self and free yourself from all miseries.
  • Divine you are. Divinity is your goal. Divinity is your base. Divine is your life and divine is your true self.
  • True, you never welcome sufferings. Only your ignorance brings them to you. You are absolutely divine. Therefore, pursue divine knowledge, desire only divinity, engross your self in divinity. Then only Divine Bliss will be bestowed upon you.
  • Things you have collected here are to be left here, but you have omitted to collect those things, which you can carry along with you. Those are good knowledge, good deeds, good thoughts and good contemplation.