As per natural phenomenon, man has to link his soul with God, and his body with the physical world. The mind wanders wherever the eye goes. God being invisible to the naked eye, man readily links his mind with the mundane world in the name of worshipping God. With this short-circuiting, religion, like the white light of heavens, breaks into many coloured fragments and loses its gravity. Instead of uniting, it becomes a major dividing force.
Apostles, scholars, scientists, sociologists and philosophers, all agree that God is one and that man’s first duty is to realise Him. If man loses faith in God, he loses faith in himself. It spells crisis of character, resulting in shocking crash of human values followed by chaos and widespread violence. Only a Messiah, true master, can redeem the weary world!
When a child is born, he ipso facto gets a right in the parental property. Spiritually, he gets a right to God realisation, an opportunity to attain salvation during his lifetime. Ironically, our lifespan is totally uncertain. Saint Kabir says Kabir nagara kooch ka baajat hai din raat — ‘that day and night, every breath sounds like a bugle, cautioning man of approaching death.’ But caught in the cobweb of this mundane world, man chases willo’- the-wisps at the heavy cost of ignoring God-realisation.
It is often argued that just as all roads lead to Rome, all modes of worship lead to God. This comparison is very odd. Rome is a fixed place for which different roads can be followed to reach it. But God is not confined to any one fixed place. He is omnipresent and the whole world is stationed in Him. In Him we live, we move and exist. He is there even in a needle hole. It is the prerogative and jurisdiction of the living true master to reveal Nirankar, formless God to the seeker. True Master is also called sadhguru, brahmnjnani and prophet. All great religions in their pristine pronouncements place emphasis on the spiritual rather than ritual aspects of living.
The question, ‘Can formless God be seen?’ is a patent negation of all the scriptures and teachings of true masters, who have said in no uncertain terms, that human life is primarily meant to see and know God. Seeking evidence of God is not the question, but an answer to the multiple hydra-headed problems defying peace, purity and prosperity throughout the world.
Kabir says Sache ka koi gahak nahi, Jhuthe jagat patije ji; kehat Kabir suno bhai sadho, in andhon ka kiya keeje ji — ‘people approach the Guru and beg for multitude of worldly things, instead of Divine Knowledge. There are few takers for the Truth.’
When a person falls sick, his efforts do not end in the mere formality of going to a doctor. He continues consulting doctors, one after the other, till he fully recovers and regains good health. Likewise, we may approach a guru, but our purpose is to keep our determined search on till we come in contact with the sadhguru, who, with words and practical hints, introduces the omnipresent God instantly.
Braham Binde so Satgur Kahiye — ‘as the sunrays are in themselves the concrete proof of the rising sun, showing God at hand is the singular test and distinguishing feature of the true master.’
When a person has a strong urge for God-realisation, he will find the true master to bless him with Brahmnjnana. Adi Granth (880) says, Rattan Jawahar Lal Hari Nama Gur Kadh Talli Dikhlaya — ‘God shown at hand by sadhguru is a unique and invaluable gift.’
In the Gita, Arjuna kept arguing at length with Krishna in Kurukshetra, but Krishna did not reveal his Virat Svarupa to Arjuna till he faithfully surrendered.
C L Gulati
