Since we are born as humans, it becomes our natural goal to attain God. We have so long been through a cycle of births in various forms, and by the grace of God we have come to the human form which alone enables one to attain God. The saints wake us to our heritage and potentiality, but in supreme disregard we pull the covers over our heads and refuse to be made alive to the reality and our true and lasting interest. One who is really asleep can be awakened, but what can be done to a person who is purposely feigning sleep? Even those who undertake the long journey to Varanasi for a purifying dip in the holy Ganga do not believe themselves to be genuinely absolved of sin. Thus their faith in the pilgrimage and its efficacy is clouded by lukewarm feeling, whereas even an unlearned rustic with sincere, undoubted faith may derive true benefit. We overlook the fact that even in everyday life we go about with trust in persons even previously unknown, persons whose credibility is unknown or even doubtful. We start from home with a certain calculation of time, despite the experience that quite often we fail to make it. We reserve a sleeping berth on a train and travel confidently at night despite the knowledge that the driver of the train is, like any other human, far from being infallible, and that train accidents do take place now and then. On what ground can we refuse to trust God at least to the degree to which we trust the engine-driver who is absolutely an ordinary mortal quite liable to err?
Paramartha should be undertaken either with perfect understanding, or with the utter, undoubted faith of an ignorant person. We, however, go about with only half-knowledge ‘or a conceit of knowledge; such persons are merely doubting Thomases, hard to convince and satisfy. He is a real ignoramus who does not put into practice what he is convinced of; truly wise are those who learn from experience and change themselves accordingly. Paramartha certainly demands faith, complete faith, but not ‘blind’ faith, nor superstition.
Our true Self is distinct from both the body and the mind and transcends them both; we should therefore practise and learn to live independently of both; this is easily and definitely achieved by no other means but nama.
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